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Aw fɔ klin yad
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How to clean a compound
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Di we fɔ klin yad
Na ɔda las Satide mɔnin na di mɔnt dɔn kam so.
Gɔvmɛnt se ɔlman fɔ klin yad ɛvri las Satide na di mɔnt - ɔlsay, bifo ɛn biɛn di yad da de de.
Na so ɔlman kin bizi de wok, pas dɛn lesman ɛn dɛn wan we de mek adɔnkɛdam.
Pipul kin de klin gɔta na trit we de bifo dɛn os, rut gras, chap tik ɛn swip.
Bɔku say kin gɛt smok we dɛn de bɔn dray lif ɛn pepa bikɔs dɛn nɔ wan go trowe na dɔtibɔks.
As fɔ da wan de, in kin ful pim pim te i de rɔnoba.
Ɔlkayn tin de de, frɔm piɛttin lɛk af af pepa to dɛn aguda tin lɛk broko motoka.
A wɔnda if di dɔtibɔks in at kin swit we bɔku pipul de go to am ɔ i kin de pini wit di ebi lod we de pan am.
Tɔk am go tɔk am kam, da de de i na kiŋ.
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The way to clean a compound.
Another last Saturday morning in the month is here.
Government says everyone should clean compound every last saturday in the month - everywhere, infront and behind the compound on that day.
People usually clean the gutters which is in front of their houses, uproot grasses, cut trees and sweep.
Most places are filled with smoke when dry leaves and paper are burnt because they do not want to throw them into the dustbin.
As for that one, it usually gets full till it runs over.
All kinds of things are there, from - like paper to - things like broken cars.
I wonder if the dustbin will be glad when a lot of people go to it or it suffers with the heavy load in it.
The saying is that the day will come, when he is king.
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{"cont_desc": "A narration about how to clean a compound and the activities that take place.", "src_desc": "For pupils in junior secondary school 3 in the L1", "src_genre": "School book", "src_cite": "Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"DET": 8, "N": 34, "PRT": 4, "V": 23, "PUN": 18, "ADJ": 12, "PREP": 12, "Vpre": 14, "ADV": 12, "PN": 13, "Vmod": 2, "CONJC": 5, "PNdem": 5, "PNrel": 3, "PNposs": 3, "CONJS": 3, "V1": 1, "V2": 1, "V3": 1, "CONJ": 3, "COP": 2}, "gloss_tags": {"DEF": 6, "PURP": 1, "FOC": 2, "PRF": 1, "HAB": 5, "PROG": 7, "3PL": 3, "INDEF": 1, "NEG": 1, "3SG": 9, "REDP": 1, "1SG": 1, "DIR": 1, "OBJ": 4, "FUT": 1}}
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Yunivasal Diklareshɔn fɔ Yuman Rayt
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Universal Declaration of Human Right
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Tɛnki Tɛnki
Wi de tɛl tɛnk to yunaytɛd neshɔn ay kɔmishɔ na fɔ yuman rayt fɔ we dɛm pe fɔ dis wok ya.
Di nashɔnal kɔmishɔn fɔ dɛmokrasi ɛn yuman rayt na dɛm put dis dɛklareshɔn na wi yon Sa Lon languej dɛm.
Wi de tɛl plɛnti tɛnki to di posin we tɔn di Inglish languej to Krio, di wan we hɛp fɔ chɛk di wok ɛn di man we drɔ dɛm pikchɔ, Adams, Bangura, ɛn Miss Patience Bɔknɔr we tayp
Di stetmɛnt bɔt di rayt dɛn we ɔlman na di wɔl fɔ gɛt.
Wetin Kam Bifo (Introdɔkshɔn)
as tiɧ dɛn we wikɛd pasmak dɔn apin bikɔs pipul dɛm nɔ wan fɔ gri se ɔlman ikwal.
Di tiɧ we di kɔmɔn man want pas ɔltin na di wɔl tide na fɔ mek ɛvribɔdi ebul fɔ se wetin i fil, fɔ tink bay aw tiɧ de bi, fɔ biliv wetin i want fɔ bilivɛn gɛt bɛnifit frɔm ɔl wetin i nid, wit kolat.
If man fɔ liv wit kolat ɛn nɔ gɛt fɔ de fɛt fɔ in yon rayt, dɛn impɔtant fɔ mek di lɔ protɛkt da rayt de;
Na semweso i gud fɔ lɛ kolat ɛn frɛnship de bitwin neshɔn ɛn neshɔn dɛn.
We di Yunaytɛd Neshɔn dɛn sɛf si dis nain mek dɛn put am tranga wan nadɛn chata se ɔl mɔtalman ɔlsay na di wɔl ikwal, dɛn gɛt dɛnsɛf sɛf yon rɛspɛkt we nɔbɔdi nɔ fɔ fɔmful wit.
Wɛda dɛn na man ɔ uman, diffrɛns nɔ fɔ de, ɛn di Yunaytɛd Neshɔn dɔ mekop dɛn maynd fɔ mek ɔlman liv with kolat ɛn rɛspɛkt usay i de ɛn gɛt ikwal chans fɔ du wetin dɛn sabi fɔ du.
Na semweso di mɛmba kɔntri dɛn na di Yunaytɛd Neshɔn dɔn gri fɔ jɔynan ɛn mek shɔ se dɛn go gɛt fridɔm, jɔstis ɛn pis sote go.
Fɔ mek dis wanwɔd ol wata ɔloba di wɔl, ɛvribɔdi fɔɔndastand wetin dɛnrayt ɛn dɛn fridɔm, jɔstis ɛn pis yaso min.
so, lɛ wi si,
Di Jɛnɛral Asɛmbli
dɔn tɔk naw se,
Dis stetmɛnt bɔt di rayt we ɔlman ɔlsay na di wɔl fɔ gɛt, fɔ bi sem fɔ ɔlkanaba pipul dɛn na ɔl di kɔntri dɛn ɛn dat ɛvribɔdi ɛn patikla di wan dɛn wegɛt pawa, fɔ mek shɔ se densɛf ɛn dɛn dɛnlan am, dɛn sabi am ɛn de fala wetin ise so dat ɔloba di wɔl pipul dɛn go gɛt fridɔm, jɔstis ɛn pis.
Atikul Wan
ɛvribɔdi bɔn fri ɛn gɛt in yon rayt, nɔn wan nɔ pas in kɔmpin.
Wi ɔl ebul fɔ tink ɛn fɛnɔt wetin rayt ɛn rɔɧ pantap dat wi fɔ sabi aw fɔ liv lɛk wanbig famili.
Atikul Tu
ɛvribɔdi fɔ gɛt di sem rayt ɛn fridom we dis stetmɛnt tɔk bɔt, nɔ mata wɛda in na wetman ɔ blakman, man ɔ uman, bukman ɔ yu nɔ sabi rid ɛn rayt, pomanɔ mɔniman, kristiɛn ɔ muslim.
Pantap dat, di kɔntri we di pɔsin bɔn sɛf nɔ fɔ bi baria na in we.
I fɔ gɛt ikwal rayt lɛk ɛni ɔda pɔsin na di bɛst divɛlop kɔntri na di wɔl.
Atikul Tri
Evribɔdi fɔ ebul fɔ liv in layf, fɔ fil fri ɛn fɔ fil sɛf se nɔbɔdi ɔnatin nɔ go denja in layf.
Atikul fo
Nɔbɔdi nɔ fɔ mek in kɔmpin in slev – dis, ɔ ɛnitiɧ sɛf we fiba am fɔ tap.
Atikul Fayv
Nɔbɔdi nɔ fɔ mek in kɔmpin sɔfa bita wikɛd pen na bɔdi ɔ shem sote i lɔsda in yon rɛspɛkt.
Atikul Siks
ɛvribɔdi gɛt rayt fɔ mek pipul dɛn rɛspɛkt am as mɔtalman ɛnisay na di wɔl ɛn, sɛf, fɔ mek di lɔ ɛp am gɛt dis rɛspɛkt.
Atikul Sɛvin
ɛvribɔdi ikwal ɛn di lɔ fɔ ebul protɛkt ɛniwan wantɛm we ɔda pipul dɛn na trit wan du am wetin in mɔtalman rayt nɔ gri fɔ ɔ if bad pipul se ɔda wan agens am.
Atikul Et
ɛvribɔdi we tink se dɛn dɔn go agens in rayt we dis stetmɛnt tɔk bɔt, fɔ ebul gɛt ɔl di ɛp we i nid frɔm ɛni kotos we gɛt pawa na in kɔntri.
Atikul Nayn
Nɔbɔdi nɔ fɔ arɛst, jel ɔ drɛb ɛni pɔsin kɔmɔt na in yon kɔntri jɛsbikɛs i fil fɔ du so.
Atikul Tɛn
ɛnibɔdi we dɛn arɛst fɔ tiɧ we i du agens di lɔ, fɔ gɛt ful protɛkshɔn frɔm lɔya dɛn we go tinap fɔ am na kotos.
Atikul Ilɛvin
ɛnibɔdi we dɛn kɛr go kot fɔ tin we dɛn se i du agens di lɔ fɔ gɛt di rayt fɔ se in nɔ du da tin de ɛn di kot fɔ biliv am.
I go lɛf wit di kot naw fɔ pruv se i du am na pɔblik trayal usay insɛf go gɛt in yon lɔya dɛn we go fɛt in kes fɔ am.
Soso we if wi sabi ɛn gri se if ɔlman gɛt insɛf yon rɛspɛkt, i ikwal ɛn gɛt di sem rayt lɛk ɛni ɔda pɔsin ɔloba di wɔl.
Dɛn di wanol wɔl sɛf go gɛt fridɔm, jɔstis ɛn pis;
Nɔbɔdi nɔ fɔ pas jɔjmɛnt se pɔsin gilti ɔ ipɔnish da pɔsin de fɔ lɛk big ɔfens we pas wetin i du ɛ sɛf, we nɔtɔ ɔfɛns insay in yon kɔntri ɔɔda kɔntri dɛn na di wɔl.
Atikul Twelv
Nɔbɔdi nɔ gɛt rayt fɔ intafia as i lɛk wit ɔda pɔsin in kolat, in fambul, in om ɛn in lɛta dɛn we ɔda pipul rayt to am, ɔ ivin tray fɔ pwɛl in gudnɛm ɔ in rɛspɛkt. Di lɔ fɔ protɛkt ɛvribɔdi fɔ dɛn kanaba molɛsteshɔn yaso.
Atikul Tɔtin
Atikul Fɔtin
ɛvribɔdi gɛt rayt fɔ go ɛnisay ɛn tap ɛnisay na ɛni pan di kɔntri dɛn we de na di Yunaytɛd Neshɔn.
Pantap dat, i fri fɔ kɔmɔt na in kɔntri ɔ ɛni wan pan di kɔntri dɛn na di Yunaytɛd Neshɔn ɛn tɔn bak kam na in yon kɔntri we i pliz.
ɛnibɔdi we tink se in layf de pan denja gɛt di rayt fɔ aks mek dɛn alaw am, ɛn i fɔ gɛt da pamishɔn de fɔ tap na ɛni ɔda kɔntri na di wɔl.
Bɔt, if di rizin we mek da pɔsin de wan kɔmɔt na in kɔntri go tap ɔda say nɔ gɛt natin fɔ du wit pɔlitiks, ɔ na tiɧ we di Yunaytɛd Neshɔn stetmɛnt de agens, dɛn i nɔ go gɛt da rayt de.
Atikul Fiftin
ɛvribɔdi gɛt rayt fɔ gɛt wan kɔntri we i go kɔl in yon.
Nɔbɔdi nɔ gɛt rayt, jɛs bikɔs i fil so, fɔ mek sɔmbɔdi nɔ ebul fɔ kɔl in kɔntri in yon igen.
ɛn, pantap dat, nɔbɔdi nɔ gɛt da pawa de fɔ tap ɛnibɔdi we want fɔ chenj di kɔntri we i go kɔl in yon.
Atikul Sikstin
ɛni man ɛn uman we dɔn ɔfej, no mata if dɛn tu nɔ to di sem trayb, kɔla ɔ rilijɔn, gɛt di rayt fɔ mared, bɔn pikin ɛn bigin dɛn yon famili. Dɛn fɔ gɛt di sem rayt as maredman ɛn mareduman, ivin if di mared brok sɛf.
Fɔ mek di mared gɛt minin, di man ɛn di uman fɔ no plen wan wetin dɛn de du ɛn dɛn fɔ gri fɔ bi man ɛn wɛf.
Atikul Sɛvintin
ɛvribɔdi gɛt rayt fɔ gɛt prɔpati fɔ insɛf ɔ fɔ jɔyn wit ɔda pipul dɛn ɛn gɛt di prɔpati.
Nɔbɔdi nɔ fɔ tek ɛni pɔsin in yon prɔpati kɔmɔt na in an we i jɛs fil nɔmɔ fɔ du so.
Atikul Etin
ɛvibɔdi gɛt rayt fɔ tink aw i want, fil aw i want bɔt ɛnitin we de apin ɛnisay, ɛn jɔyn ɛni grup ɔ chɔch ɔɛni ɔda Gɔd wok fɔ prez Gɔd di we i fil, igen sɛf, i fri fɔ chenj in grup ɔ chɔch ɛn ivin di we aw i fil bɔt Gɔd; pantap dat, i fri fɔ wɔship in wangren ɔ wit ɔda pipul dɛn na pɔblik ɔ prayvet.
Atikul Nayntin
ɛvribɔdi gɛt rayt fɔ tink wetin i fil ɛn fɔ se wetin i fil. Dis min igen se nɔbɔdi nɔ fɔ ambɔg in ɛni ɔda pɔsin bikɔs ɔf wetin i fil ɔ biliv. I gɛt di rayt fɔ sho, tɔk bɔt, fala ɔ ivin tich wetin i biliv to ɔda pɔsin dɛn, ilɛk usay ɔ uskayn we i pas di wɔd.
Atikul Twenti
ɛvribɔdi fri fɔ bi mɛmba ɔf ɛni grup we i chuz wans nɔmɔ den nɔ de du ɛnitiɧ de fɔ briɧ ambɔg ɔ trɔbul na di kɔntri.
Nɔbɔdi nɔ fɔ fos ɛni pɔsin fɔ jɔyn ɛni grup we i nɔ want fɔ jɔyn.
Atikul Twenti Wan
ɛvribɔdi gɛt rayt fɔ du wetin i ebul du fɔ ɛp di gɔvamɛnt ɔf in kɔntri.
I kin du dis if i wok wit di gɔvamɛnt ɔ if i vot fɔ pipul dɛn we go wok wit di gɔvamɛnt.
ɛvribɔdi gɛt di sem rayt fɔ yuz ɔl gɔvamɛnt prɔpati we de fɔ di pɔblik.
Wetin di pipul dɛn want nain di gɔvamɛnt fɔ du.
Di pipul dɛn go sho wetin dɛn want we dɛn wan we dɔn big du fɔ vot go vot na jɛnaral ilɛkshɔn frɔm tɛm to tɛm.
Nɔbɔdi nɔ fɔ fos dɛn, nɔbɔdi nɔ fɔ tap dɛn fɔ fri fɔ vot usay nɔbɔdi nɔ go si dɛn, ɛn fɔ udat dɛn want.
Atikul Twenti Tu
ɛvribɔdi gɛt rayt fɔ ɛkspɛkt in kɔntri fɔ protɛkt am ɛn gi am chans fɔ divɛlɔp insɛf ɛnisay ɛn bi sɔmbdi wit rɛspɛkt ɛn we go ebul insɛf pan wok ɔ biznɛs ɔ stɔdi te in kɔntri kin si am as wan pɔsin we fɔ abop pan.
Atikul Twenti Tri
ɛvribɔdi gɛt rayt fɔ wok, fɔ du di wok we i lɛk ɛn fɔ gɛt gud pe fɔ di wok we i de du.
ɛvribɔdi fɔ gɛt di sem pe fɔ di sem wok.
ɛvribɔdi we de wok gɛt rayt fɔ gɛt di kayn pe we go mek in ɛn in famili ebul fɔ liv lɛk nɔmal mɔtalman dɛn.
ɛn if i posibul sɛf, dɛn kin gɛt ɔda kayn ɛp fɔ mek layf bɛtɛ fɔ dɛn.
ɛvribɔdi gɛt rayt fɔ fɔrm tred yuniɔn ɔ jɔyn an as wokman ɔ wokuman fɔ mek nɔbɔdi nɔ tinap pan dɛn rayt na di wokples.
Atikul Twenti Fɔ
ɛvribɔdi gɛt rayt fɔ rɛst ɛn rilaks in bɔdi, insai dat, dɛn fɔ rɛst afta dɛn dɔn wok dɔn ɛvride.
Pantap dat, dɛn fɔ gɛt tɛm we dɛn go go ɔlide (ɛvri ia liv) ɛn gɛt dɛn pe fɔ da liv tɛm de.
Atikul Twenti Fayv
ɛvribɔdi gɛt rayt fɔ liv di kaynaba layf we go mek in ɛn in famili dɛm nɔ sik.
I fɔ ebul gɛt tin fɔ it, klos, os, mɛrɛsin ɛn i fɔ ebul abop se if tiɧ bad fɔ am na layf, lɛkɛ i sik, in patna ɔ pikin sik, i lɛf wok, day mit am ɔ i kam ol tumɔs, i go gɛt ɛp frɔm di gɔvamɛnt.
Lili pikin ɛn mami we gɛt pikin gɛt rayt fɔ gɛt spɛshal ɛp ɛn dis ɛp nɔ fɔ difrɛn ivin if nɔtɔ di maredwɛf bɛn di pikin. Maredwɛf pikin ɛn switat pikin fɔ gɛt di sem tritmɛnt ɛn bɛnifit ɔlsay.
Atikul Twenti Siks
ɛvribɔdi gɛt rayt fɔ gɛt ɛdyukeshɔn; ɛlimɛntri ɛn praymari fɔ bi fri, ɛn ɛlimɛntri ɛn praymari ɛdyukeshɔn fɔ bi bay fos, bay kɔmpɛl.
ɛnibɔdi we want, kin gɛt di kayn ɛdukeshɔn we go tren am fɔ spɛshal jab dɛm.
Yunivasiti ɛdyukeshɔn go de fɔ ɛnibɔdi we want am, ɛn we fit fɔ gɛt am.
ɛdyukeshɔn go tren di lana fɔ gro fɔ rɛspɛkt di rayt ɛn fridɔm we ɔda pipul dɛn gɛt.
I go mek pipul dɛm ebul fɔ liv togɛda nɔ mata wɛda dɛn de na di sem kɔntri ɔ sɔm bi frɔm ɔda kɔntri, wɛda dɛn gɛt di sem kɔla ɔ dɛn ivin jɔyn di sem rilijɔn.
dis go ɛp mek di Yunaytɛd Neshɔn dɛn wok fɔ gɛt pis ɛn kolat ɔlsay na di wɔl izi.
Na di mami ɛn di dadi fɔ disayd uskayn ɛdyukeshɔn dɛn pikin fɔ gɛt; if dɛn nɔ ebul ɔ dɛn nɔ de, dɛn, ɔda pɔsin kin du am.
Atikul Twenti Sevin
ɛvribɔdi gɛt rayt fɔ tek pat pan ɔl dɛn kaynaba aktiviti we blant in kɔntri lɛkɛ di siɧ ɛn dans, di dresin ɛn di pichɔ drɔin dɛn we de sho tiɧ dɛn bɔt in kɔntri.
I gɛt di rayt igen sɛf fɔ tek pat ɛn bɛnifit frɔm di gud tiɧ dɛn we sayɛns dɔn briɧ kam na in kɔntri.
ɛvribɔdi gɛt rayt fɔ kip ɛn ɛnjɔy as in yon ɛnitin we insɛf fɛnɔt, du ɔ rayt insay sayɛens, raytin drama ple aktiɧ.
Atikul Twenti Et
ɛvribɔdi gɛt rayt fɔ bɛnifit frɔm grup we gɛt pawa ɔlɔba di wɔl fɔ mek shɔ se ɛvribɔdi go ɛnjɔy dɛn rayt ɛn fridɔm dɛm we dis stetmɛnt tɔk bɔt.
Atikul Twenti Nayn
ɛvribɔdi gɛt in yon wok we in fɔ du na in sosayti fɔ mek shɔ se i go liv api ɛn ful layf insay de.
We pɔsin de tray fɔ ɛnjɔy in rayt dɛn ɛn in fridɔm dɛn na sosayti, i fɔ mɛmba se di lɔ de fɔ mek shɔ se i mɛmba se ɔda pɔsin dɛnsɛf gɛt dɛn yon rayt ɛn fridɔm we i fɔ rɛspɛkt so dat ɔda ɛn kolat go de ɔlɔbɔt (ɔlsay).
Dɛn rayt ɛn fridɔm dɛn ya we de na dis stetmɛnt we kɔmɔt na Yunaytɛd Neshɔn na fɔ mek pipul dɛn gɛt pis ɛn kolat na dɛn kɔntri. Nɔbɔdi nɔ fɔ tray fɔ mek pipul dɛn fɔ gɛt ɔda tiɧ pas dat.
Atikul Tati
Natin nɔ de insay pan dɛn stetmɛnt yaso we min bad fɔ ɛni pɔsin ɔ grup ɔf pɔsin insay ɛni kɔntri so, mek nɔbɔdi nɔ fil dat.
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Thank you thank you
We are thanking the united nation high comission for human rights who did all this work.
The national commission for democracy and human rights put the declaration in our own language of Sierra Leone.
We are very thankfull to the person who translated from English to Krio, the one who helped to check the work and the man who drew the pictures, Adams, Bangura, and miss Patience Boknor who typed.
The statement about the rights which everyone in the world should have.
What came before (introduction)
Very bad things have happened because people don't want to agree that everyone is equal.
The things which the average man wants more than anything in the world is to make everybody able to say what they feel, to think about how things are, to believe and benefit from everything that he needs, with peace.
For man to live in peace and not have to fight for his own rights, then it is important for the law to protect that.
It is simultaneously good to let piece and friendship be between the nations.
Whether they are a man or woman shouldn't make a difference and the united nation want everyone to live in peace and with respect and for everyone to have equal chances to work in the field they wish and have learned.
Similarly the members of the United Nations have agreed to join forces and make sure that they have freedom, justice and peace forever.
so, let us see,
The general assembly
has said now that
This statement about the human rights which everyone in the whole world should have, should be the same for all people in all countries and everybody, particularly the ones with power, should make sure that they themselves and
Article one
Everybody is born free and has his own rights, no one is better than the other.
We are all able to think and find out what is right and wrong and additionally to know how to live like one big family.
Article two
Everybody should get the same rights and freedom that this statement talks about, no matter if he is white or black, smart or analphabet, poor or rich, christian or muslim.
Additionally, the country in which a person is born should not matter.
He should get the same rights as any other person in the best developed country in the world.
Article three
Everybody should be able to live his life, to feel free and to feel that nobody and nothing will endanger his life.
Article four
Nobody shall make a fellow human his slave - or do anything that prohibits him from living.
Article five
Nobody shall make another person suffer bitter physical pain or shame them until they lose their self respect.
Article six
Everybody has the right to be respected as a humanbeing wherever in the world and even to have help from the law to get this respect.
Article seven
Everybody is equal and the law should be able to protect anyone when other in the street want to do to something that hurts the human rights or if the abuse him mentally.
Aricle eight
Anyone who thinks that his rights have been hurt which this statement talks about, should be able to get all the help he needs from any court with power in his country.
Article nine
Nobody should arrest, put in jail or drive out any person from his own country just because he wants to.
Article ten
Anybody who is arrested for breaking the law, should get full protection from lawyers who represent him in court.
Article eleven
Anyone who is charged with an offence has the right to defend himself and the court should believe him.
It will be the duty of the court to prove that he is guilty in a public trial where he can also have his lawyers defending him.
It is so, if we know and agree that if everybody had self respect, they would be equal to and have the same rights as any other person in the world.
Then the whole world will have freedom, justice and peace.
Nobody should judge a person to be guilty or punish that person for a bigger crime than they have committed or something that is not a crime in his country or any other country in the world.
Article twelve
Article thirteen
Article fourteen
Everybody has the right to go everywhere and to live in any of the countries which are in the united nation.
In addition, he is free to leave his country or any country within the UN and return to his country when he pleases.
Anyone who thinks his life is in danger has the right to ask to be allowed, and he has to get that permission to live in any other country in the world.
But if the reason for why a person wants to leave his country has nothing to do with politics, or if the UN statement is against it, then that right will not be granted.
Article fifteen
Everyone has the right to a country he can call his own.
Nobody has the right, just because they want to, to make somebody unable to call his country his own.
additionally, nobody has the power to deny anybody to change the country which they call their own.
Article sixteen
To make the marriage true, the man and woman should not be influenced and they should be in agreement about being man and wife.
Article seventeen
Everybody has the right to own property by himself or to join other people in getting property.
Nobody should take another persons property which he owns just because he wants to.
Article eighteen
Article nineteen
Everybody has the right to think what they want and to say what they want. This means again that nobdy should impose on any other person because of what they think or believe. He has the right to show, talk about or even teach what he believes to other people, no matter where he is or what happens in the world.
Article twenty
Everybody os free to become a member of any group he chooses as long as they don't do anything to disturb or trouble the country.
Nobody should force another person to join ny group which he does not want to join.
Article twentyone
Everybody has the right to do what he is able to do to help the government in his country.
He can do this if he works with the government or if he votes for people who will work with the government.
Everybody has the same right to use government property when it is for the public.
What the people want is what the government should do.
The people will decide on what they want when those old enough to vote cast their votes in the general elections from time to time.
Nobody should force them, nobody should stop them from voting independently, and for who they want.
Article twentytwo
Everbody has the right to expect his country to protect him and give him a chance to develop himself and be somebody with respect and who is able to work, start a business or study, and who the is benefactial for the country.
Article twentythree
Everybody has the right to work, to do the work which he likes and to get reasonable pay for the work he does.
Everbody should get the same pay for the same work.
Everyone who works has the right to a salary that can make life normal for him and his family.
and if possible, they have the right to get other help to make life better for them.
Everbody has the right to form trade unions or join together as working men and women so that nobody is left without a place to work.
Article twentyfour
Everyone has the right to rest and relax his body, especially after each day's work.
In addition, they need time for holidays (annual leave) and also get their salaries during that period.
Article twenty five
Everyone has the right to live the kind of life in which him and his family do not fall sick.
He should be able to get food to eat, clothes, shelter, medicine, and he should have the hope that if things do not go well for him in life, like sickness, his spouse or child falls sick, he becomes jobless, death or old age, he will get assisstance from the government.
The child and the mother who has the child have to right to get special help and this help should be no different even if the child is born outside the marriage. A child from a marriage and a child from a lover should get the same treatment everywhere.
Article twenty six
Everybody has the right to get an education; elementary and primary should be free, and elementary and primary education should be mandatory.
Anyone can get the kind of education which will train him for a special job.
University education shall be for anybody who wants it, and who is suited for it.
Education will train the learner to respect the rights and freedom of others.
It will make people live in harmony no matter which country they are from, whether they have the same skin colour or even the same religion.
This will make the work of the UN to achieve peace easier.
The mother and the father should decide what kind of education their child should get; if they are not able to or if they are not there, then, some other person should do it.
Article twenty seven
Everybody has the right to participate in the kind of activities that his country offers like singing and dancing, dressing like they want and picture drawing, things which are special for his country.
He has the right again to take part and benefit from the good things which science has brought into his country.
Everybody has the right to keep and enjoy what he invented, did or wrote himself in science, play writing or acting.
Article twenty eight
Everyone has the right to benefit from a group which has power all over the world, making sure that everyone will enjoy their rights and freedom which is written in this statement.
Article twenty nine
Everybody has his own work which is his to do in his society to make sure he lives a happy and full life.
When a person tries to benefit from their rights and freedoms in their society, he should rememeber that the law is made to ensure that he remembers that other people also have rights and freedoms which he should respect so that piece can be everywhere.
The right and freedoms which are in this statement from the united nation is to make people have peace and peace of mind in their country. Nobody is to try and break that.
Article thirty
Nothing in this statement is meant badly for any person or group of people in a country.
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{"cont_desc": "The United Nations' human rights declaration translated in Krio", "src_desc": "Universal Declaration of Human Rights", "src_format": "UDHR in Unicode", "src_link": "http://www.unicode.org/udhr", "pos_tags": {"V": 350, "PN": 206, "Vpre": 38, "N": 426, "PREP": 114, "ADJ": 129, "PNrel": 85, "PNdem": 33, "ADV": 108, "PUN": 162, "DET": 108, "CONJC": 81, "PRT": 179, "Npname": 8, "CONJ": 40, "CONJS": 13, "COP": 7, "PNposs": 54, "PNrefl": 9, "Vmod": 34, "COMP": 15, "NUM": 41, "V1": 19, "V2": 19, "V3": 1}, "gloss_tags": {"1PL": 7, "PROG": 13, "V>N": 7, "3PL": 51, "DEF": 95, "FOC": 4, "PL": 33, "INDEF": 27, "PURP": 98, "PRF": 7, "NEG": 39, "3SG": 130, "OBJ": 26, "FUT": 15, "2SG": 1, "N>V": 1, "HAB": 3, "CMPR": 1, "DIR": 1}}
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Dowu go ɔlide
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Dowu goes on Holiday
|
Dowu go ɔlide na Wɛlintin to Grani Batis.
Dɛn os de dɔŋ to steshɔn.
We Abi dɔn tay di bɔndul, I put am insai di bafpan, dɔn i put am na in ed.
Dowu rɔn go tek di pata so dat insɛf go tot sɔntin.
Kongo Wata klin so dis mɔnin.
Na so di bɔku tik dɛn we de nia de de shek we di smɔl briz de pas insai dɛn.
Dɛn shado de biɛn dɛn bak bikɔs i nɔ bin twɛlv oklɔk et.
Pipul dɛm bin dɔn rich de bifo Dowu dem.
Sɔm de gɛt wata.
Sɔm de bruk.
Sɔm sidɔn pantap di ayɛnston dɛn we de nia.
We Dowu tinap pantap in yon ayɛnston i de si rayt dɔŋ di wata.
Di ston dɛm ɔl klin so.
Na so dɛn brawn de shayn na di san.
I we de fred kol wata so wetin i si na di wata ɛn aw di wata klin mek i pul in klos kwik kwik ɛn jomp go insai.
Abi sheb di klos dɛm dɔn i bigin bruk.
Dowu sɛf tek di smɔl smɔl wan dɛm ɛn trai fɔ bruk dɛn.
Ɛni wan we i bruk Abi luk am if i klin.
Na so dɛn du tete dɛn bruk di klos dɛm dɔn.
Dɛn ɔda tɛm dɛn kin opin di klos dɛm na gras fɔ drai.
Bɔt tide Grani Batis se lɛ dɛn nɔ du dat egen bikɔs bɛtbɛt kin de na di gras dɛm ɛn dat go fala dɛn go om.
So Dowu ɛn Abi fol di sok klos dɛm fayn, wan bai wan ɛn lɛf di ɔda pipul dɛm de bruk ɛn tɔk na Kongo Wata.
Dowu i at gladi we dɛn de go om bikɔs i go bruk na watasai, tin we i nɔ ba du na os to mama ɛn papa.
Dowu lɛk dat bad.
Tide Grani Batis se mek i fala Abi lɛ dɛn go Kongo Wata lɛ dɛn go bruk dɛn dɔti klos.
I kin lɛk fɔ go to Grani Batis bikɔs I kin gɛt chans fɔ ple ɛn du bɔku tin dɛm we i nɔ go du na os to papa ɛn mama.
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Dowu went to Welington for holidays at grandma Batis’.
Their house is down at the station.
After Abi tied the load, she put it in a basin and carried it on her head.
Dowu ran to take the laundry stick so that he can also carry something.
Kongo river is very clean this morning.
The trees around shake with the passing of the breeze.
Their shadows are behind them because it wasn't yet twelve o’clock.
Others were already there before Dowu got there.
Some are fetching water.
Some are washing.
Some are sitting on the rocks that are close by.
When Dowu stood on his rock he could see right below the water.
The stones are all very clean.
Their brown colours were shining in the sun.
Even though he is afraid of cold water, what he saw in the river and how clean the water was made him remove his clothes quickly and jump into the river.
Abi took the clothes out and begun to wash.
Dowu also took the small ones and tried to wash them.
Abi checked any one he washed to make sure it is clean.
They did so till they washed all the clothes.
Usually they spread the clothes on the grass to dry.
But today grandma Batis asked them not to do that again because there are insects in the grass which usually follow them home.
So Dowu and Abi folded the wet clothes nicely, one after the other and left the others washing and talking at the Kongo river.
Dowu was very happy on their way home because he will go to do his laundary at the riverside, something he doesn’t do at home with his mother and father.
Dowu really likes that.
Today grandma Batis asked him to follow Abi to Kongo river to wash their dirty clothes.
He likes going to grandma Batis because he gets the chance to play and do a lot of things which he cannot do at home to his father and mother.
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{"cont_desc": "A narrative about how a young boy spends his holiday at his grandmother's place.", "src_desc": "Junior Secondary School text book", "src_cite": "Original resource: Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"Npname": 21, "V": 45, "N": 54, "PREP": 23, "PUN": 28, "PNposs": 9, "COP": 3, "ADVplc": 1, "CONJ": 11, "Vpre": 18, "DET": 19, "PN": 39, "Vlght": 4, "V1": 9, "V2": 9, "V3": 1, "COMP": 1, "PNrefl": 1, "ADJ": 19, "ADV": 18, "PRT": 23, "PNdem": 4, "CONJS": 4, "NUM": 3, "PNrel": 6, "CONJC": 10, "Vmod": 1}, "gloss_tags": {"DIR": 3, "3PL": 17, "PRF": 2, "DEF": 18, "3SG": 24, "OBJ": 5, "CMPL": 3, "FUT": 2, "FOC": 3, "PL": 12, "PROG": 9, "NEG": 4, "PAST": 2, "INDEF": 3, "REDP": 2, "INCEP": 1, "PURP": 4, "HAB": 3, "SBJ": 1}}
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Nɔto ɔltin we fain na fain
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Not all that glitters is gold
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A nɔ no wetin na yu mishɔn na dis vilej bɔt if yu kin gi mi taim fɔ lisin to mi a go gladi.
As i wan chap di sista so nain di bɔbɔ ala, ‘wayooo mi krɔkrɔ oo mi krɔkrɔ’.
Bɔt i bin gɛt krɔkrɔ ɔl oba in bɔdi.
Duya nɔ kam mi we oo, a beg yu, yu nɔ de go nosai’.
Dɛn go na di dɛbul in os.
I dɔn pripia ɛvritin naw.
I dɔn shap di kɔtlas put am ɔnda di bed we i gɛt fɔ kam yus fɔ kil di ledi.
I se ‘a nɔ go lɛf lɛ a go wit sista’.
If yu si di kɔtlas we i dɔn pul am’.
Midul nɛt nain di dɛbul pul in kɔtlas bak.
Nain Lamina kɔnjɔ kɔnjɔ kɔnjɔ, i ib sɔmtin na di wata.
Nain di dɛbul put di kɔtlas bak ɔnda di bed kwik.
Nain di dɛbul se, ‘hɛɛ’.
Nain di mami se, ‘ee, Bindu, na yu wan gren brɔda dis, duya manej fɔ tek am go’.
So wetin kam apen, di de we Bindu de go, nain i de krai.
A nɔ go chalɛnj yu igen.
A nɔ go trangayes igen oo.
A nɔ wan mek yu kam distɔb mi na mi mared oo.
As di dɛbul go so, nain di bɔbɔ se ‘sista yu nɔ de biliv mi’.
As dɛn rich di watasai so, di bot, nain di dɛbul kɔnjɔ kɔnjɔ kɔnjɔ, di bot disapia.
As i es am op so we i wan chap Bindu nain di bɔbɔ ala ‘wai wai mi krɔkrɔ, mi krɔkrɔ, mi krɔkrɔ de krach mi’.
As i go so, nain di bɔbɔ kam, ‘sista sista’, I se ‘dis man we yu gɛt na dɛbul oo, i wan kil yu.
As i rich nia di os so nain di mami tɛl di man i se ‘papa kushɛ oo’.
Bɔt I bin de na po po famili so i bin fotunet se na in dɛn sɛn na Fritɔŋ fɔ go skul.
Bɔt di dɛbul gɛt wan big big kak, fɔl.
Bɔt di dɛbul nɔ kam kwik bikɔs in sista bin wan sɛn am bak.
Bɔt in smɔl brɔda we i gɛt we de na di vilej, na bɔbɔ we bin gɛt smɔl majik.
Bɔt tumara mɔnin fɔs tin doklin yu de go.
Bɔt ya so if yu mared yu man gɛt fam dɛm, I gɛt got dɛm, I gɛt plɛnti ship ɛn ɔda tin dɛm we wi go prɔfit frɔm’.
Bɔt yu no se mi ɛn Lamina wi nɔ de mit op’.
Di bɔbɔ sidɔm, in sista sidɔm.
Di bɔbɔ was was was was, nain do klin.
Di dɛbul de kam I de spot, I de waka, i de shek.
Di dɛbul go abawt in biznɛs.
Di dɛbul nɔ de si dɛn igen te dɛn manej fɔ rich di shɔ.
Di risin we mek a kam na ya na fɔ mek a go ebul fɔ fɛn uman we mi sɛf go lɛk’.
Di wata ɔl tɔn blak.
Duya una go briŋ wata kam lɛ una kam was mi.
Dɛn bigin padul.
Dɛn bigin rɔn naw, dɛn de rɔn, dɛn de rɔn, dɛn de rɔn, dɛn de rɔn, dɛn de rɔn.
I bigin shap am, kotosiŋizɔ kotosiŋizɔ zig zag kotosiŋizɔ.
I bigin shap am, ‘kotosiŋizɔ kotosiŋizɔ zig zag kotosiŋizɔ’.
I briŋ mɔni, i briŋ chen, fain fain tin dɛm.
I briŋ wan bɔks ful op wit klos fɔ di ledi, Bindu.
I de kam, i de kam, i de kam, i de kam.
I de waka de kam.
I de ɔbsav, i de wach.
I go kam kil yu.
I nɔ go rait oo.
I se di pikin sɛf nais.
I se ‘So duya trai mared we wi sɛf go ebul fɔ gɛt smɔl tin'.
I se ‘di wan dɛm we de ya nain wi sabi.
I se ‘duya, mi pikin dɔn si yu frɔm fa i se i dɔn lek yu.
I se ‘kagbɔ kagbɔ’.
I se ‘luk am na in de kam yanda so’.
I se ‘mama mama a wan go wit sista’.
I se ‘sɔntin dɛm de yu gɛt fɔ bi peshɛnt ɔntil yu gɛt di rait tin.
I se, a dɔn taya, na una ɔl de pwɛl mared os.
I wan kil mi.
If i nɔ bin fala mi go na mi os, lɛk bai naw na difren tin yu fɔ dɔn yɛri.
If yu se pas yu go bak na Fritɔŋ fɔ go fɛn man, wi nɔ no bɔt dɛn.
If yu si di we i dres, kot kot.
Imidietli di pikin si am I se ‘ee mama, hmm, a tink se a dɔn si di man we a go lɛk oo’.
Mi a wan go, a wan go to mi mama, yaso nɔ fit mi.
Mi pikin, nɔto ɔltin we yu si fain na fain oo’.
Na dis a bin de tɛl yu sista so lɛ wi go, bifɔ dis man de kam.
Nain Bindu se, ‘mama duya, nɔ ambɔg mi, rait naw nɔto mared de mɔna mi’.
Nain Bindu wek.
Nain I se bia na yu smɔl brɔda.
Nain Lamina insɛf we gɛt dis smɔl majik insɛf kɔnjɔ kɔnjɔ kɔnjɔ, di sansan tɔn to bot.
Nain di dɛbul go.
Nain di dɛbul rich na di ɛj ɔf di watasai.
Nain di dɛbul se ‘ok lɛf am, a de go briŋ di wata kam’.
Nain di dɛbul se, ‘mama, i tan lek se yu no mi at.
Nain di mami se, ‘wetin!, eee papa Gɔd a tɛl yu tɛnki we yu dɔn sev mi pikin in laif.'
Nain di pikin tɛl am se, ‘Ee mama, mi, a nɔ si no man na dis vilej oo’.
Nain di titi tɛl am se, ‘mama, mama nɛks tɛm a go lisin to yu wɔd.
Nain dɛn bigin rɔn.
Nain dɛn go insai.
Nain i jomp insai.
Nain i put in an ɔnda bed i pul di kɔtlas.
Nain i se Lamina yu gɛt lɔk, na we mi man nɔ kam kwik.
Nain i se ‘na wetin na wetin’.
Nain i se ‘yɛs maa’.
Nain i se, ‘mama, we a dɔn tɛl yu mi wɔd na mi wɔd a nɔ de chenj a lek dis man’.
Nain in mama se ‘Wɛl aw yu wan mek wi du naw?’
Nain in mama se ‘we am?’
Nain in sista de ala, ‘Lamina pul o pul o, Lamina pul o lɛ wi go, Lamina pul o pul o, Lamina pul o lɛ wi go.
Nain in sista gɛt fɔ se, ‘ah, wit da krɔkrɔ na yu bɔdi udat yu de fala.
Nain in sista se ‘hɛ hɛ nɔ briŋ ɔl da fulish tɔk kam to mi.
Nain, di man pul di kɔtlas ɔnda di bed, nain I bigin shap am, ‘kotosiŋizɔ kotosiŋizɔ zig zag kotosiŋizɔ’.
So Bindu naw, we dɛn dɔn du ɔl di sɛrimɔni disaid fɔ go wit di man.
So Bindu tɔk se i nɔ si no man na dis vilej ya we go fit am.
So Lamina sɛf de padul fas fas fas fas.
So as dɛn bigin go so, nain di fɔl ala, ‘kokoriokoo, yu wɛf de go’.
So di dɛbul kam wit di wata.
So dɛn kam, dɛn kam gi am wata, sidɔm nain I tɛl di mami se i lɛk di pikin.
So dɛn pak dɛn go
So go on go on, wan dɛbul bin de na dis vilej.
So i dɔn yɛri bɔt dis, nain i chenj insɛf to sɔm ansɔm man, fain fain man.
So na nɛt, we dɛn de slip, di bɔbɔ nɔ de slip.
So nain di bɔbɔ se ok sista ɛnitin yu se.
So nain di mami aks Bindu, ‘Bindu na yu si yu man o, yu shɔ se yu lek am?’
So nain di mami se ‘wɛl papa sidɔm nɔ’.
So nain di man se wɛl i go go kam bak fɔ lɛ dɛn kam du di mared arenjmɛnt.
So nain di sista se ‘wɛl yu si am, mi man duya go gɛt dis wata lɛ yu briŋ am kam lɛ dis bɔbɔ go’.
So nain i gɛt fɔ sɛ, ‘ok’. I se ‘mama, na fɔ yu sek oo’.
So nain in mama tɛl am se “Eee Bindu, ɔl wi mɔni we wi dɔn gɛt nain wi dɔn put pan dis yu skul.
So nɛt kam bak.
Stori dɔn.
Tumara a go mek shɔ se a pak a sɛn yu bak.
Uskain tɔk yu de fala mi tɔk so, kam on pas go slip.
Wan de ya, na wan titi bin de, i de na wan fawe vilej wit in mama ɛn papa ɛn in smɔl brɔda.
We di dɛbul si se dɛn dɔn rɔn naw go insai di vilej, nain i gɛt fɔ tɔn bak.
We di sista si am i se, ‘wetin!’
We dɛn rich di watasai, dɛn go insai wan bot, dɛn kros.
We i dɔn di skul nain i gɛt fɔ ritɔn bak na di vilej.
Wetin pas mi, if nɔ to Lamina we a bin wan lɛf am.
Yu nɔ no se da man we mari to mi na big big dɛbul.
So afta tu wiks, nain di dɛbul kam bak.
Ɔl dis yagba nain a nɔ want.
‘Bindu go briŋ wata kam, kam gi di strenja’.
‘Papa na mi krɔkrɔ de krach mi, duya a beg di wata we dɛn kin tek fɔ was mi, i de na da ɔda vilej yanda, duya una go briŋ am kam fɔ mi.
‘Wɛl si am, na dis a bin tɛl mama se lɛ yu nɔ fala mi.
‘Yu rɛdi fɔ mared to dis man?’ i se ‘yɛs ma’.
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I don't know what your mission in this village is but if you listen to me I will be happy.
As he wanted to cut the sister the boy screamed 'wayooo my rash oo, my rash.
But he got rashes all over his body.
Please don't come my way! I beg of you, you are going nowhere.
They went to the devil's house.
He had prepared everything.
He had sharpened the cutlass and placed it under the bed, which he will use to kill the lady.
He said I will not stay behind i want to go with my sister.
If you see the cutlass he pulled out.
In the middle of the night the devil pulled out his cutlass again.
Then Lamina cast a spell and threw something in the water.
The devil quickly put the cutlass back under the bed.
The devil said "hee".
Then the mother said 'ee Bindu this is your only brother just try and take him along'.
So what happened was that when Bindu was leaving he begun to cry.
I will not challenge you again.
I will not be stubborn again oo.
I don't want you to come and disturb me in my marriage oo.
as the devil left the boy said 'sister you do not believe me'.
As the reached the waterside and the boat, the devil worked some magic and the boat disappeared.
As he raised it up to cut Bindu the boy screamed 'aahh aahh my rash, my rash, my rash is itchy.
As he left the boy came to his sister and said 'sister sister, this your husband is a devil and he wants to kill you'.
As he got close to the house the mother said to the man 'Sir greetings oo'.
but she was in a poor family so she was fortunate to be sent to school in Freetown.
But the devil had a big fowl cock.
His sister wanted to send him back, but the devil didn't come back early.
But her younger brother in the village was a boy with magic.
But first thing tomorrow morning you are leaving.
But if you get married here your husband will have farms, goats, sheep and other things which we will benefit from.
But you know that me and Lamina will not meet.
The boy sat down, his sister too.
The boy cleaned and washed for a very long time.
The devil was approaching, he posed, walked and showed off.
The devil went about his business.
The devil didn't see them again until they managed to reach the shore.
The reason why I am here is to find a woman that I would like.
All the water turned black.
Please, go and get some water to bathe me.
They started to paddle.
They started running now, they were running, running, running.
He began to sharpen it, ka-ching ka-ching zig zag ka-ching.
He began to sharpen it, "ka-ching ka-ching zig zag ka-ching".
He brought money, he brought chain, both very nice things.
He brought one box filled with clothes for the lady, Bindu.
He came closer very fast.
He approached.
He was observing and watching.
He will come and kill you.
It is not right oo.
He said the child is also pretty.
She said 'So please get married so we can also benefit from it'.
She said 'the ones here are whom we know.
She said 'please, my child has seen you from afar and she likes you.
He responded.
She said 'Look at him coming from afar'.
He said 'mother mother I want to go with my sister'.
She said "Sometimes you have to be patient until you get what is right for you."
She said, I am tired of you all trying to destroy my marriage.
He wants to kill me.
If he did not follow me to my house you would have heard a different story.
If you want to go back to Freetown to look for a husband we do not know about them.
He was dressed in a coat.
Immediately when the child saw him she said 'ee mother, I think I have found the man I like'.
I want to go, I want to go to my mother, this place does not suit me.
My child, not everything that glitters is gold.
This is what i was telling you, sister, so let's go before this man comes.
then Bindu said, 'mother please, do not disturb me, right now i am not worried about marriage'.
Then Bindu awoke.
She said she would bear her little brother.
Then Lamina who had a little magic himself cast a spell and the sand turned into a boat.
Then the devil left.
Then the devil reached the edge of the riverside.
Then the devil said 'ok leave him, I am going to get the water'.
Then the devil said, 'mother, it is as if you know what is on my heart.
Then the mother said "what! Thank you god you have saved my child's life."
Then the child told her that, 'Ee mother, I haven't seen any man in this village oo.'
Then the girl told her that 'mother next time I will listen to your word'
Then they started running.
Then they climbed inside.
He jumped inside.
Then he put his hand under the bed and pulled out the cutlass.
She said, Lamina you are lucky, since my man did not come back early.
He said "what what"
Then she said "yes mother."
Then she said, 'mother, as I have given you my word I am not changing it, I like this man'.
Then her mother asked 'Well what do you want us to do now?'
Then her mother said 'who is he?'
Then his sister was shouting, 'Lamina pull pull, Lamina pull, let us go.
Then his sister said, ah, with that rash on your body who do you want to follow.
His sister said "Hey hey don't talk about such foolish things."
Then the man took the cutlass from under the bed and began to sharpen it, ka-ching ka-ching zig zag ka-ching.
So after the ceremony, Bindu decided to go with the man.
So Bindu said she hadn't found any man in the village who suits her.
So Lamina paddled as fast as he could.
As they were leaving the cock crowed 'kokorioko, your wife is leaving'.
The devil came with the water.
So they gave him water and sat down and he told the mother that he likes her child.
So they packed and left.
So as time went by, a devil came to the village..
When he heard about this, he changed himself into a handsome man, a very fine man.
That night when they were sleeping, the boy did not sleep.
The boy said, ok sister anything you say.
So the mother asked Bindu, 'Bindu you chose your man o, are you sure you like him?'
So the mother asked the man to have a seat.
So the man decided to go and come back for the marriage arrangement.
Then the sister said 'well you see now, my husband please go and get the water for this boy so he can go'.
So then she said "ok". She said "Mother, this is for your sake."
So her mother told her that ''Eee Bindu, we have used all the money we have for your schooling.
Night came again.
End of story.
Tomorrow i will make sure that i pack and send you back.
What are you saying to me, come on, go to bed.
Once upon a time, there lived a girl in a faraway village with her mother, father and little brother.
When the devil realised that they had entered the village he had to turn back.
When the sister it, she said "what!"
When they got to the riverside they got into a boat and crossed.
When she completed school she returned to the village.
I don't know what would have happened to me if it was not for Lamina whom i wanted to leave behind.
You didn't know that the man I married is a big devil.
So after two weeks, the devil came back.
I do not want all these problems.
"Bindu, go bring water for the stranger."
Sir, my rash is itchy, please, the water used to bathe me is from the other village, please go and get it for me.
Well now, this I will tell mother so that you will not come with me.
'Are you ready to marry this man?' she said 'yes mother'.
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|
{"cont_desc": "Transcription of narrated folktale about a girl who married a stranger.", "src_desc": "An interview from an informant recorded with a dictaphone in July 2015", "src_cite": "Original resource: Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "wave", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"PN": 253, "PRT": 109, "V": 272, "PNrel": 23, "COP": 13, "PNposs": 44, "N": 225, "PREP": 59, "PNdem": 21, "CONJS": 19, "CONJ": 36, "Vmod": 3, "Vpre": 79, "ADJ": 58, "PUN": 231, "V1": 38, "V2": 38, "DET": 90, "ADV": 120, "Npname": 23, "NUM": 3, "V3": 6, "CONJC": 6, "COMP": 12, "ORD": 1, "Vlght": 7, "IPHON": 12, "ADVplc": 2, "PNrefl": 3, "INTRJCT": 9, "Wh": 5}, "gloss_tags": {"1SG": 73, "NEG": 30, "INDEF": 12, "2SG": 52, "OBJ": 57, "PURP": 19, "FUT": 14, "3SG": 125, "DEF": 82, "EXCL": 31, "PAST": 11, "PROG": 40, "3PL": 28, "PRF": 15, "REDP": 13, "FOC": 20, "ADJ>V": 1, "V>N": 3, "IRR": 3, "PL": 6, "1PL": 12, "INCEP": 7, "2PL": 2, "CMPR": 1, "SBJ": 1, "V>ADJ": 1, "HAB": 1}}
|
Ɛlifant
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Elephant
|
Ɛlifant na di bif we big pas ɔl dɛn bif na bush.
Pan ɔl we dɛn big lɛk mawnten so, dɛn nɔ gɛt wan ambɔg ɛn dɛn gɛt bɔku sɛns.
Dɛn de go diɛ diɛ ɛn ebul fɔ bia wet.
Di ɛlifant gɛt aguda bɔdi, so i ebi, sɔntɛnde i kin bi lɛk fayv tɔn so, na dat mek in fut dɛn shɔt ɛn tik tik.
In trɔnk impɔtant pas ɔl pat na in bɔdi, if dis nɔ bin de, ɛlifant nɔ bin fɔ de sɛf.
Di trɔnk de wok lɛk mɔtalman an, na in an, nos ɛn lip ɔl togɛda, ɛn i gɛt bɔku bɔku mɔsul, lɛk fɔti tawzin so.
Na dat mek i tranga so ɛn kin bɛn izi wan.
Di say we di trɔnk tap tan lɛk finga we kin so fil tin dat i ebul pik lili lili pin sɛf.
Ɛlifant lɛk wata tumɔs, dat mek i de was ɔltɛm.
Pan ɔl we dis bif ebi so, i ebul swim gud gud wan.
Nɛvamayn we pipul biliv se dis bif kin de fɔ ɔndrɛd pan ɔndrɛd ia, nɔto tru.
Na naynti ia nɔmɔ i kin liv.
Na in mek i de yuz am fɔ fɛt.
|
Elephant is the biggest animal in the forest.
Even though they are as huge as mountains, they have no worries and they are clever.
They move slowly and are able to carry a lot of weight.
The elephant has a big body, which makes him heavy. Sometimes he can weigh up to five ton, that makes his feet short and thick.
Its trunk is the most important part of its body, without it the elephant would not even have existed.
The trunk functions as the human hand, it is his hand, nose and lips and it has a lot of muscles, about forty thousand.
That is why it is so strong and bends easily.
The tip of the trunk is like a finger which is so sensitive that it can pick a little pin.
The elephant likes water so much that it goes bathing all the time.
Of all the heavy animals, he is able to swim very well.
Never mind when people believe that this animal can live for hundreds of years, it is not true.
It only lives for ninty years.
That is why it fights with it.
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{"cont_desc": "A narration about elephants.", "src_desc": "For pupils in junior secondary school 3 in the L1", "src_genre": "School book", "src_cite": "Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"N": 38, "COP": 3, "DET": 7, "PNrel": 5, "ADJ": 23, "PREP": 8, "PN": 15, "PUN": 26, "ADV": 20, "PRT": 12, "V": 25, "NUM": 6, "CONJC": 6, "Vpre": 6, "CONJS": 2, "Vmod": 5, "PNdem": 7, "PNposs": 5, "COMP": 1}, "gloss_tags": {"DEF": 5, "CMPR": 1, "3PL": 5, "NEG": 4, "PROG": 2, "REDP": 5, "PURP": 2, "3SG": 15, "FOC": 5, "PL": 1, "PAST": 2, "INDEF": 2, "HAB": 1, "OBJ": 1}}
|
Fama dɛm waala
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The Problems of farmers.
|
Dɛn bin rayt se las ia dɛn fama bin gɛt bɔku waala pan fam wok.
Di fɔs tin we bin bi, na we dɛn nɔ ebul fɔ gɛt bɛtɛ sid fɔ plant.
Di ren sɛf bin kam tu kwik, so dɛn nɔ ebul klin di bush ɛn bɔn am bifo di ren sidɔm.
So pipul dɛn bin angri.
Bay di tɛm we dɛn wan skata di sid dɛm na di fam, di wata dɔn tumɔs.
Ɛn dat mek di sid dɛm nɔ bin bɔs bɛtɛ ɛn af pat pan dɛn bin jɛs rɔtin.
Na bin sɔri tin, ɛn dat mek bɛtɛ it nɔ de.
|
It was recorded that last year the farmers had a lot of problems on the farm.
What happen first was that they couldn't get enough seeds to plant.
The rain also came too early so they were unable to clear and burn the bushes before the rain came.
So people were hungry.
By the time they wanted to spread the seeds on the farm, the water was too much.
And that made it difficult for the seeds to germinate as well as parts of the seeds had just rotted.
It was a sad thing, and that is why there wasn't enough food.
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| 7
|
{"cont_desc": "A narration about some problems farmers face on the farm.", "src_desc": "For pupils in junior secondary school 3 in the L1", "src_genre": "School book", "src_cite": "Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"PN": 8, "Vpre": 7, "V": 12, "COMP": 1, "ADJ": 10, "N": 19, "PREP": 6, "PUN": 11, "DET": 9, "ORD": 1, "PNrel": 1, "PRT": 9, "CONJ": 3, "ADV": 7, "CONJC": 4, "COP": 2, "CONJS": 1, "V1": 1, "V2": 1, "PNdem": 2}, "gloss_tags": {"3PL": 7, "PAST": 8, "DEF": 9, "FOC": 1, "NEG": 4, "PURP": 1, "3SG": 1, "OBJ": 2, "PL": 2, "PRF": 1}}
|
Aw kɔmiɛl de chenj in kɔla
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How chameleon changes its colour
|
Aw kɔmiɛl de chenj in kɔla
Kɔmiɛl nɔ de chenj in kɔla fɔ mek i fiba di say we i de, bikɔs i nɔ kin bisin bɔt dat.
Di tru tin na we di kɔmiɛl in skin klia lɛk glas.
Ɔnda di skin, i gɛt sɔm gɛl we na yala blak ɛn rɛd kɔla.
We dɛn gɛl ya shrink ɔ tret, di kɔmiɛl in kɔla kin chenj.
Na we i vɛks ɔ fred nain dis kin bi.
We i vɛks di kɔla kin dak, we i de fred na layt kɔla i kin gɛt.
San sɛf kin mek kɔmiɛl in kɔla chenj.
We di san brayt di kɔla kin dak, i kin tan lɛk blak.
Bɔt if di ples wam pasmak ɛn di san nɔ de shayn, na grin kɔla i kin gɛt.
Sem we so, if di ples kol na di grin kɔla i kin gɛt.
Na layt kɔla wit yala mak dɛm i kin gɛt na nɛt ɔ we san nɔ kɔmɔt.
Dis sho se na aw di kɔmiɛl de fil, we di ples wam ɔ kol ɛn di layt, na dat de mek i chenj kɔla, nɔto di ples we i de.
I jɛs bi se we di kɔmiɛl chenj kɔla, in enimi dɛn lɛk snek ɔ bɔd dɛm nɔ kin ebul si am.
Lɛk we i kin waka diɛ diɛ so, i fɔ gɛt dis kayn we fɔ ayd mek in ɛnimi nɔ ebul gata am.
|
How the chameleon changes its colour.
Chameleon does not change its colour just to look like its environment, because it does not care about that.
The true thing is when the chameleon's skin is as clear as glass.
Under the skin, it has some gel which is grey and red in colour.
When these gels shrink or straighten out, the chameleon's colour usually changes.
This usually happens when it is angry or afraid.
When it is angry the colour is dark and when it is afraid the colour is usually lighter.
Even the sun can make the chameleon's colour change.
When the sun is bright the colour is usually dark, it can look like black.
But if it is very warm and the sun is not shining it has a green colour.
Similarly, if the place is cold it can get the green colour.
It usually has a light colour with bright marks at night or when the sun does not shine.
This shows that it is how the chameleon feels when the place is warm, cold or sunny that makes him change colour, not the place where it is.
It happens that when the chameleon changes colour, its enemies like snakes or birds are unable to see it.
As it walks majestically, it needs this means of hiding so its enemies cannot find it.
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|
{"cont_desc": "a narrative about the characteristics of the chameleon", "src_desc": "For pupils in junior secondary school 3 in the L1", "src_genre": "School book", "src_cite": "Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"ADV": 16, "N": 42, "Vpre": 12, "V": 32, "PNposs": 7, "PUN": 27, "PRT": 16, "PN": 20, "DET": 18, "PNrel": 3, "CONJS": 6, "PNdem": 6, "ADJ": 28, "COP": 5, "CONJ": 10, "PREP": 3, "CONJC": 7, "Vmod": 6, "V1": 1, "V2": 1}, "gloss_tags": {"PROG": 5, "3SG": 26, "NEG": 7, "PURP": 2, "DEF": 17, "HAB": 8, "FOC": 5, "COND": 1, "PL": 2, "3PL": 1, "OBJ": 1}}
|
Pasej dɛm
|
Passages
|
Payn payn! dat mek a tɔn fɔluk wetin de apin.
Bay datɛnde di tu pikin dɛm dɔn gata dɛn kɔmpin de fɛt.
I nɔ te, wan man we wɛr yunifɔm kam kop nyam wit in ol lɛda but, bɔt dɛn nɔbraskitul am sɛf.
Dɛn bin de na wan lili bush we jɛs de mek kɛkkɛkwe di tik dɛn de brok.
Na so ɔlman we bin de luk de ala fɔ lɛ dɛn stɔp, bɔt oya!na bin fɔ natin.
Na di paw! paw! mek ɔlman pik spid de rɔn kitikata kɔmɔt de.
Di ples mek yeŋ we ɔlman dɔn muf de ɛn di tu pikin go dɛn we wit dɛn klos we dɔn chɛr.
Rid dis pasej:
Lɔŋ lɔŋ tɛm ɔlman na wɔl bin de tɔk di sɛm langwej.
As tɛm go na so i bin de prɛd.
We pipul dɛn bigin fɔ bɔku ɛn bɛtɛ it nɔ bin de usay dɛn tap, dɛn bigin sheb sheb go difrɛn say.
As dɛn de muf, na so di langwej bin de chenj kɛlɛkɛlɛ.
Sɔm di pipul dɛm lɛf sɔm wɔd we dɛn bin yus fɔ tɔk, dɔn dɛn kin fɛn wɔd fɔ di nyu tin dɛn we dɛn bigin fɔ mit.
As di pipul dɛn de bɔku, na so dɛn bin jɛs de muf go ɔda say.
Sɔntɛnde dɛn kin mit ɔda usay dɛn muf go, so na tu langwej kin de datɛnde.
Di pipul dɛn kin bigin miks di langwej so dɛn ɔltu kin chenj.
If na lili chenj nɔmɔ bi, dɛn kin kɔl dis langwej dayalɛkt, bɔt we di chenj dɛn plɛnti, i kin bi nyu langwej.
Na so Spanish, Frɛnch, ɛn Podogi kɔmɔt pan Latin.
Inglish, Denish ɛn Dɔch kɔmɔt pan Jaman.
Di ol langwej ɛn di wan we kɔmɔt pan am nem ‘fambul langwej’.
Semwe so, Krio gɛt wɔd dɛn we kɔmɔt pan bɔku langwej, nɔn lɛk Inglish.
|
Pain pain! That made me turn to look what happened.
By then the two children had startet to fight each other.
It was not long until a man wearing uniform came up near him with his old leather boots , but they didn't even mind him.
They were in a little bush which just made crack when the branches were breaking.
Everyone who was looking was shouting for them to stop but it was all for nothing.
The pow! pow! made everyone pick up speed and run out of there.
The place got crowded when everyone moved there and the two children left with their clothes torn.
Read this passage:
A very long time ago everyone in the world talked the same language.
As time went by it spread.
When people began to multiply and eat better they did not stay in one place, they began to explore other places.
As they moved the language slowly changed.
Some people left some words which they used for talking, after they usually find words for the new things they met.
As the people became more, they just moved to another place.
Sometimes they can meet others where they go, so there can be two languages there.
The people can begin to mix the languages so they both change.
If the changes are little they call it a dialect, but if the changes are many, it is a new language.
Spanish, French and Portuguese came out of Latin.
English, Danish and Dutch came out of Germanic.
The old languages and the ones which come out of it are called a language family.
Similarly, Kro has words that came out from many languages, none of them like English.
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| 21
|
{"cont_desc": "First passage about a fight between two children, second passage is about language.", "src_desc": "For pupils in junior secondary school 3 in the L1", "src_genre": "School book", "src_cite": "Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"N": 55, "PUN": 40, "PNdem": 4, "V": 54, "PN": 29, "PRT": 26, "PNrel": 10, "Vpre": 26, "ADV": 22, "DET": 17, "NUM": 4, "PNposs": 2, "ADJ": 20, "PREP": 9, "CONJS": 4, "COP": 4, "IPHON": 1, "CONJ": 9, "CONJC": 5, "Vlght": 4, "V1": 2, "V2": 2, "Vmod": 4}, "gloss_tags": {"1SG": 1, "PURP": 6, "INDEF": 6, "PROG": 12, "DEF": 15, "PL": 7, "PRF": 4, "3PL": 18, "3SG": 7, "NEG": 3, "OBJ": 5, "PAST": 9, "FOC": 8, "EXCL": 3, "INCEP": 4, "REDP": 1, "HAB": 3, "CMPR": 1}}
|
Rensizin
|
Rainy season
|
Mi lɛk am bad.
Bɔku tin de pan rensizin we ɔda pipul dɛn nɔ lɛk, ɛn sɔntɛm dɛn rait.
Bifo di rensizin bigin gud gud wan di ples kin dak ɛn briz kin de blo di klawd dɛn.
Wi kin se di briz dɔn blo di ren go ɔda sai.
Bai Jun naw di briz nɔ kin gɛt nɔnsai fɔ kɛr di ren go bikɔs ɔlsai kin dɔn gɛt ren.
Ren kin ɛvi na Fritɔŋ.
Sɔntɛm insai da Jun de ren kin de fɔdɔm fɔ wan wik i nɔ stɔp, ɛn na so di ples kin kol.
We di ples kin kol so, dɛn ol pipul kin se ’otutu de waya’, ɔl dɛn swɛta, wulin kot, kolkyap ɛn stɔkin kin bɔsawt.
Smɔl ɔti-ɔti sɛf kin de ɔnda bed, dat na rɔm ɔ jin ɔ ɛni kayn tin lɛk dat.
Ɔgɔsin na fɔni mɔnt.
Ɔgɔs ren dekam ɔl di tɛm bɔt noto bɛtɛ wan, ɔldo I kin ambɔg.
Yu kin de tek wan ol wik de drai wangren klos.
Ɔgɔs ren na kraibɛlɛ ren, wan minit I de kam, di nɛks minit i dɔn kɔt.
Sɔntɛm kin de Ɔgɔs mɔnt we ren kin de kam so, di san sɛf opin, ɛn na datɛnde dɛn pikin kin de siŋ se:
Ren de kam, san de opin,
Babu de bɔn pikin na bush.
Ren ɛn san kin kɔmɔt togɛda Ɔgɔs bɔt Sɛptɛmba nɔ teknatin lɛk dat.
Sɛptɛmba, ɔltin kin tɔnoba.
Ren kin fɔdɔm lɛk se Gɔd opin ɔl di pɔmp dɛm na di klawd.
Wi kin gɛt wetin wi kɔl ‘Jɔnsin-spring’.
Dis na di ren we kin kɛr os go.
I kin kɛr mataodo, renbut, fɔl, fana, tik, ɛn if yu kyalɛs wit dɛn smɔl pikin dɛm sɛf, wɛl na in dat.
Noto‘Jɔnsin-spring’ nɔmɔ pikin kin fred rensizin o, bikɔs wɛn Ɔktoba in kam na wit laitin ɛn tɛnda.
Laitin ɛn tɛnda, laitin ɛn tɛnda, we yu si am kɔl am tu tɛm.
Hun!
Gbaraa!
Gburuu!
Krakaam!
na dat nɔmɔ yu go de yɛri.
Di os kin de shek so, tɛnda pas gɔnfaya.
Na di laitin fɔs kin kɔt bifo di tɛnda krak.
Wi kin kɔba ɔl dɛn glas na os fɔ lɛ denja nɔbi.
Frɛshkol ɛn grɔnij ɛn tɛnda ɛn ren go mek yu vɛks bɔt mɛmba ɔl di ɔda gud tin we rensizin kin briŋ.
If ren nɔ kam aw plant go gro?
Mi lɛk rensizin bad.
A nɔ no wetin du pipul dɛm nɔ lɛk rensizin.
A gri se di ples kin kol ɛn sok, ɛn di ren kin wan tap pipul fɔ kɔmɔt na trit.
Bɔt we yu tek tɛm luk ɔltin a nɔ tink se rensizin bad at ɔl, bɔt dat na fɔ mi o.
Yu go se Ɔktoba ren wit in tɛnda ɛn laitin kin mek pɔsin fred.
Bɔt mi kin gladi bikɔs bɔku fish kin de patikla kawre, ɛn usai kawre de pɛpɛsup mɔs de.
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I like it very much.
There are many things during rain season which people don't like, and sometimes they are right.
Before the rain season the place is a really good one, it is dark and a breeze blows the clouds.
We usually say the breeze blows the rain to the other side.
By June the breeze has no side to carry the rain because all sides have gotten rainy.
The rain is usually heavy in Freetown.
Sometimes in June the rain can fall for one week nonstop, and so the place becomes cold.
When the place gets cold, the elderly ones usually complain, all their sweaters, woollen coats, hats and stockings usually get worn out.
Small 'things' are even kept under beds, that could be rum or gin or any thing like that.
August is a funny month.
The rain in August comes all the time but it is not beter because it can ambush.
It usually takes you a whole week only to dry the clothes.
The August rain is a stomach-turning rain, one minute it comes and the next minute it stops.
Sometime the August month with rain is so that the sun even shines, and then the children sing that:
Rain comes, sun shines.
The baboon is giving birth to a child in the bush.
In August rain and sun come out together but September is nothing like that.
In September all things can turn around.
The rain falls like god has opened all the pumps in the clouds.
We can get what we call "Monsoon spring."
This is the type of rain which usually washes away a house.
The children are not only afraid of the monsoon spring o, because October comes with lightning and thunder.
Lightning and thunder, lightning and thunder, when you see it call it two times.
HUN!
Gbaraa!
Gburuu!
Krakaam!
Only that you will be hearing.
The house shakes and the thunder sounds like gunfire.
First the lightning cuts before the thunder cracks.
We cover all the glass in the house so there is no danger.
Flu, thunder and the rain will make you angry but remember all the other good things which the rainy season brings.
If there is no rain how will the plants grow?
I like the rain season very much.
I don't know why people don't like the rain season.
I agree that the place gets cold and soaked, and the rain can keep people from coming out on the streets.
But when you critically observe everything i don't think the rainy season is bad at all, but that is my opinion.
You will say October's rain and thunder and lightening scares people.
But i am usually happy because there is plenty of fish especially crevalle jack, and where there is crevalle jack there must be pepper soup.
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{"cont_desc": "A narrative about the rainy season in Sierra Leone", "src_desc": "For pupils in junior secondary school 1 in the L1", "src_genre": "School book", "src_cite": "Pearce, N. & Pearce, R. (1996). Lɛ Wi Lan Krio JSS 1. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"PN": 35, "V": 61, "ADJ": 38, "PUN": 64, "N": 119, "Vpre": 51, "PREP": 16, "PNrel": 6, "PRT": 25, "CONJC": 17, "DET": 25, "Vlght": 1, "ADV": 25, "V1": 5, "CONJS": 9, "PNdem": 10, "NUM": 2, "CONJ": 7, "IPHON": 2, "COP": 7, "PNposs": 5, "Vmod": 4, "COMP": 4, "Npname": 1, "V2": 2, "ORD": 1, "Wh": 2}, "gloss_tags": {"1SG": 7, "OBJ": 7, "3SG": 12, "PROG": 15, "3PL": 5, "NEG": 11, "DEF": 21, "INCEP": 1, "INDEF": 5, "HAB": 29, "PL": 4, "1PL": 4, "PRF": 3, "PURP": 3, "MOD": 1, "FOC": 5, "REDP": 1, "CMPR": 3, "2SG": 7, "EXCL": 6, "FUT": 4}}
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Ɔmɔtunde
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Omotunde
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Ɔmɔtunde na gɛt naan bɔbɔ.
Na dat mek i mek maynd kɔl Shɔla ɛn Kona fɔ fala am go na Kongo watasai.
Wɛn Ɔla tɛl am se na trɔbul i de fɛn fɔ insɛf i tɛl am fɔ pulmɔt de.
Di pikin dɛn go go te Shɔla se i dɔn taya ɛn i dɔn pul at pan waka.
bɔt Ɔmɔtunde wit in drayay tɛl am se fayn fayn tin de na di ples we dɛn de go, so mek i bia.
Na so Ɔmɔtunde de pul trɛnk de waka fas fas fɔ mek di ɔda wan dɛn nɔ go pwɛl in at.
We dɛn tu dɔn taya, na tɛtɛ nɔmɔ dɛn bin de tɛtɛ.
Kona we lili bigin fɔ kray, dat mek Ɔmɔtunde tɛl am se, if i nɔ sɛt in mɔt wantɛm in go gi am dɔti bit.
Kona sɛt in mɔt bikɔs i no se Ɔmɔtunde gɛt liba so i mus du wetin i se.
Dɛn go te di san bigin fɔ go dɔŋ bifo dɛn rich di ples.
Na so di ples fayn. Di klawd gɛt difrɛn difrɛn shep we mek lɛk bush bif dɛn; sɔm gɛt ɔŋ, ɔda wan gɛt bia-bia.
Sɔm di klawd tan lɛk mɔtalman we de mek fam.
Na so di bɔd dɛm de siŋ.
Dɛn gɛt fayn fɛda wit brayt kɔla bɔt sɔm na plen wayt.
Shɔla jɛs lɛfmɔt de luk.
Ɔmɔtunde tɛl dɛn fɔ go pik sɔm rɛp plɔm na di tik we de nia di wata.
Dɛn pik bererebe, bɔt Kona we lili nɔ pik so dɛn gi am sɔm.
Dis na bin soba it fɔ dɛn bikɔs angri bin dɔn de na dɛn bɛlɛ.
Bay di tɛm we dɛn it dɔn, dɛn si wan lɔŋ man wit big big yay lɛk ɔkpɔlɔ de waka kopkap kam mit dɛn.
Shɔla ɛn Kona bigin shek lɛk lif wit fred bɔt Ɔmɔtunde luk di man pin na in yay ɛn tɛl am se, 'Udat yu bi?
If yu kam fɔ skyad wi, a de tɛl yu wantɛm se yay na wata, wi nɔ de fred yu, so jɛs go yu we.'
Di man luk am, shek in ed ɛn wɔnda pan da kayn pikin de we gɛt liba so.
Na de di man tɛl dɛn fɔ go na dɛn os bikɔs nɛt dɔn kam ɛn dɛn pipul go de luk fɔ dɛn.
As i de tɔk so na in dɛn si anti Tanimɔla ɛn Taywo ol ratlan de kam.
We dɛn si di man, dɛnsɛf skyad so di dɔti bit we dɛn bin plan fɔ gi Ɔmɔtunde kol pan dɛn.
Kona rɔn go kapu in anti bɔt Ɔmɔtunde we tranga at jɛs tɔn in fes.
Taywo nɔ du wan i nɔ du tu, i jɛs ol di bɔbɔ ɛn shek shek am.
Di man go in we saful.
Anti Tanimɔla tɛl Ɔmɔtunde se i go sɛn am go bak na vilej bikɔs if i fala am i go gɛt gɔvmɛnt trɔbul.
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Omotunde was a greedy boy.
He decided to call Shola and Kona to go to the Kongo riverside.
When Ola told him that it is dangerous he told him to shut up.
The children will go and tell Shola that they are tired he should stop the walking.
but Omotunde boldly told her there were nice things where they were going so she should endure.
So Omotunde walked very fast as to not make the others doubt his decision.
Kona who was little began to cry, that made Omotunde tell him that if he didn't shut up he would get beaten.
Kona was quiet because he knew that Omotunde would get angry if he didn't do what he said.
They walked until the sun began to go down before they reached the place.
The place was nice. The clouds got different shapes resembling small animals; some had horns, others had beards.
Some clouds looked like humans tending farms.
The birds were singing.
They had nice feathers with bright colours, but some where plain white.
Omotunde told them to go pick some ripe plums from the trees which where near the water.
The children picked, but Kona who was little didn't pick so they gave him some.
This was proper meal to them because they had been very hungry.
Shola and Kola began to shake with fear but Omotunde looked the man straight in the eyes and asked "who would you be?"
If you have come to scae us, I'll tell you once that it is useless, we are not afraid, so just go your way."
The man looked at him, shook his head and wondered what kind of child would get so angry.
The man told them to go to their house because the night had come and their people were looking for them.
As he was talking they saw aunty Tanimola and Taywo coming all rattled.
When they saw the man they got scared themselves and the dirty beating they planned to give Omotunde was called of.
Kona ran straight to his aunty but Omotunde who had a hard heart just turned his head.
Taywo did not do one or the other, he just held the boy and shook him.
The man went safely his way.
Aunty Tanimola told Omotunde that he will be sent back to the village because if he follows him he will get trouble with the government.
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{"cont_desc": "A greedy boy who tricks his friends to follow him to the riverside.", "src_desc": "For pupils in junior secondary school 3 in the L1", "src_genre": "School book", "src_cite": "Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"Npname": 26, "COP": 4, "V": 92, "ADJ": 35, "N": 65, "PUN": 44, "PRT": 28, "PNdem": 5, "PN": 61, "CONJC": 8, "PREP": 20, "ADV": 17, "COMP": 8, "Vpre": 29, "PNrefl": 2, "DET": 22, "V1": 4, "V2": 4, "CONJS": 12, "PNposs": 15, "PNrel": 10, "CONJ": 11, "NUM": 3, "Vlght": 4, "Vmod": 1}, "gloss_tags": {"FOC": 8, "3SG": 40, "PURP": 10, "OBJ": 18, "PROG": 18, "DEF": 19, "PL": 4, "FUT": 3, "PRF": 5, "3PL": 22, "REDP": 2, "INDEF": 9, "NEG": 6, "PAST": 4, "INCEP": 3, "CMPL": 1, "CMPR": 2, "2SG": 6, "1PL": 2, "1SG": 1}}
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stori
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Story
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Stori
Stori na tɔk bɔt tin we apin. I kin bi tru, ɔ i nɔ kin bi tru sɛf.
Una dɔn lan bɔt nansi stori.
Ɔda kayn stori dɛn de we dɛn kin de tɔk bɔt ɔltɛm.
Pan ɔl we dɛn nɔto tru, pipul dɛn kin de tek dɛn fɔ bi tru.
Lɛk dɛn stori bɔt egbere.
Dɛn se egbere na dɛbul we so shɔt i tan lɛk lilipikin.
Egbere kin de na dɛn ɔndasela.
Na nɛt nɔmɔ dɛn kin kɔmɔt na do.
Pipul dɛnse egbere kin rɔn afta pɔsin na daknɛt.
Dis mek pipul dɛn nɔ bin de waka lettumɔs na nɛt ɔ pas na dɛn dak dak trit.
Dɛn se if pɔsin wan kech egbere, na fɔrɔb ogiri usay i de pas.
Stori de bɔt wan-fut jombi.
Wan-fut jombi na lɔŋ dɛbul we gɛt wan fut nɔmɔ.
Dɛn se na dɛn ɔpil pat dɛn kin de, lɛk Frobe Kɔlɛj rod, Lɛsta rod ɛn ɔda say nia dɛn il.
Dɛn se we i de muf, i kin jomp lɛk frɔm usay di trit bigin rich di say we di trit ɛnd.
I kin waka bup! bup! ɛn insɛf na midul nɛt i de waka.
Ɛni pɔsin we si am na fent i kin fent, so nɔbɔdi no kin wan wach am we i de pas.
Mamiwata sɛf gɛtstori.
Dɛn se mamiwata na af pɔsin af fish.
I kin de na sɔlwata ɛn gɛt lɔŋ ia we i kin de kom wit gold kom.
If pɔsin ebul gɛt da kom de, i go jɛntri te go.
Tɔk bɔt sɔm dɛn kayn stori ya we yu dɔn yɛri bɔt ɔ tink bɔt sɔm ɔda wan dɛm fɔ yusɛf.
Tru Stori.
Sɔm stori dɛn na tru tin we apin.
Lɛk aw pipul dɛn de liv.
Dis stori kin bi wanol buk we de tɔk bɔt difrɛn difrɛn tin dɛn we de bi to wan pipul dɛn.
I kin bi dɛn pipul ya dɛn istri, bɔt di tin we dɛn ebul fɔ mek, bɔt dɛn wok, dɛn lɔ ɔrilijɔn, bɔt we pikin bɔn, we pɔsin mared ɔ we pɔsin day, bɔt sikrit sosayti ɛnsɛf bɔt aw dɛn mekɔp fɔ go bifo na di wɔl.
Tɔk bɔt di tru tin dɛn we bin de bi na di vilej ɔ tɔŋ we yu kɔmɔt.
Lɛk aw di vilej ɔ di tɔŋ bin bigin, bɔt di wok dɛn we dɛn bin de du if di wok dɛn dɔn chenj ɛn wetin mek dɛn chenjis de bi.
Dis na wan sayɛns stori bɔt faya.
Mɔtalman bin dɔn no bɔt faya lɔŋ lɔŋ tɛm bɔt i nɔ bin sabi aw fɔ mek am.
Wɛn laytin bi, sɔntɛnde tik kin kech.
Na dis faya dɛn kin kip fɔ lɔŋ tɛm mek i nɔ ɔt.
Na Alaska, sɔm pipul bin de rɔb sɔlfa pan tu ston dɔn dɛn rɔb di ston pan dɛn kɔmpin, we di sɔlfa kech, dɛn kin ib di ston pan dray gras ɔ ɔda tin we kinkech ɛn bigin fɔ bɔn.
Na Chayna ɛn India pipul dɛm bin de tek ‘plet-kɔpɔ’ we na bin af af brokoplet ɛn rɔb dɛn pan bambu tik fɔ mek faya kɔmɔt.
Na so igen dɛn Rɛd Indian na Amerika kin de rɔb tu tik pan dɛn kɔmpin fɔ mek faya.
Di Grik ɛn Roman dɛn yon, dɛn kin put sɔm kayn glas usay di san tranga.
Di san kin mek di glas so wam, di glas kin mek dray wud kech faya.
Na Mɛksiko, Gris, Ijipt ɛn Itali, faya kin de bɔn ɔltɛm na di say we pipul dɛn de pre.
Fɔstɛm mɔtalman bin si se we i de waka pan sɔm grabul grabul, dɛn bin de pul lili lili faya we dɛn rɔb pan dɛn kɔmpin.
Bɔt i bin te bifo insɛf bigin rɔb di ston dɛm fɔ mek faya.
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Story
Stories tell about things that happen, they are usually true but can also not be true.
You have learnt about nansi stories.
This is another kind of stories than those which are usually told.
Of all the stories which are untrue, people usually believe them.
Like the story about egbere.
They say egbere is a devil who looks like a little child.
Egbere can be in the cellar.
They usually only come out at night.
People say egbere runs after a person in the darkness.
This makes people not walk out much at night or go through very dark streets.
They say if a person wants to catch egbere, they should rub garlic where he goes.
This story is about one-legged Jombi.
One-legged Jombi is a devil with only one foot.
They say they are in the uphill parts, like Frob Kolej road, Lesta road, and the other side of the hill.
They say when he moves he can jump from where the street begins to the side where the street ends.
He usually walks hop! hop! And he walks in the middle of the night.
Any person who sees him usually faints, so nobody wants to watch hm when he passes.
Mother water has a story.
They say mother water is half person half fish.
She lives in salt water and has long hair which she usually combs with a golden comb.
If a person gets that comb he will be rich forever.
Tell about these kind of stories which you have heard about or the ones you have thought of for yourself.
True story.
Some stories have truly happened.
Like how people lived.
This story could be one whole book which talks about very different people.
It can be these historical people, about the things which they are able to make, about their work, their law or religion, about which child is born, which person married or which person died, about a secret society and even about how they dress when they go outside the wall.
Talk about the true things which happened in the village or the town when you go out.
Like how the village or the town began, about the work they have been doing, if the work has changed and what led to these changes.
This is a scientific story about fire.
Humankind has known about fire for a very long time, but he did not know how to make it.
When there is lightning, a tree can sometimes catch it.
They can keep this fire going for a long time without going out.
In Alaska, some people rubbed sulfur on two stones, after they rubbed the stones against each other, when the sulfur caught fire, they threw the stones on dry grass or other things which caught fire and began to burn.
It was the Chinese and Indians who were using plates and cups which were broken pieces of plates and rubbed them against bamboo sticks to make fire.
Again the red Indian in America rubs two tree parts against each other to make fire.
The Greeks and Roman had their own method, the put some ind of glasss where the sun was shining bright.
The sun makes the glass so hot, the glass makes the dry wood catch fire.
In Mexico, Greece, Egypt and Italy, the fire burns all the time on the side where people pray.
The first time a human being saw that was when he walked on some gravel, they caught small fires when they were rubbed against another.
But it took time before he himself started rubbing the stones against each other to make fire.
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{"cont_desc": "A narration about different types of stories", "src_desc": "For pupils in junior secondary school 3 in the L1", "src_genre": "School book", "src_cite": "Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"N": 133, "COP": 11, "V": 89, "ADV": 49, "PNrel": 22, "PUN": 69, "PN": 62, "Vpre": 58, "ADJ": 46, "CONJ": 16, "PRT": 39, "PREP": 28, "COMP": 2, "Vmod": 6, "PNdem": 9, "V1": 5, "CONJS": 4, "V2": 3, "Npname": 7, "NUM": 3, "CONJC": 10, "DET": 24, "Vlght": 5, "PNrefl": 3, "PNposs": 3, "ORD": 1}, "gloss_tags": {"3SG": 23, "HAB": 20, "NEG": 6, "2PL": 1, "PRF": 4, "PL": 16, "3PL": 31, "PROG": 22, "OBJ": 3, "PURP": 8, "CMPR": 3, "FOC": 7, "PAST": 12, "NUM>N": 1, "DEF": 21, "INCEP": 4, "FUT": 1, "INDEF": 10, "2SG": 2, "CMPL": 1, "REDP": 1}}
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Olu ɛn Balogun
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Olu and Balogun
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Grani sɛf nɔ bin de, I bin dɔn go klas so dɛn tu bɔbɔ ya lɛf to dɛnsɛf fɔ ɛnjɔy.
Dɛn ple ti-ta-tu, aday ɛnlodo.
We dɛn dɔn taya na in Olu aks Balogun wetin fɔ ple naw.
Balogun luk rawnd, na in i si Flɔsi, dɛn smɔl pus.
Bai di tɛm we di pus di rich dɔŋ in fut fɔs dɔn rɛgista.
So di tu bɔbɔ dɛm tek am bai tɔn fɔ sɛn Flɔsi ɔp.
I kin tɔn tu tɛm bɔt i kin land wit in fut.
Sɔntɛm dɛn kin sɛn ɔp ay lili bit i go stil land wit in fut.
‘Bo di gem nɔ swit igen o’, dis na Olu de tɔk.
’Lɛ wi si udat go mek Flɔsi fɔdɔm wit in said’.
So Balogun gri.
Afta tɛn minit nobɔdi nɔ win.
Nain Olu se, ‘Lɛ wi bayt wi gari.
If yu ebul mek Flɔsi fɔdɔm wit insaid, yu tek mi gari.
If na mi win igen, dɛn a go tek yu yon.’
So dɛn bigin sɛn Flɔsi ɔp ɛn dɔŋ.
Sɔntɛm i kin ala krai, rɔn rawnd di pala, aid ɔnda dɛn chia bɔt dɛn kin pul am de sɛn am ɔp bak, ɛn i kin fɔdɔm wit in fut.
Wantɛm Balogun sɛn di pus at at wan na di wɔl dɛn i ala ‘A dɔn win, di pus nɔ land witin fut!
’ Olu sɛf du di sem tin.
Ɔl we di pus de krai di bɔbɔ dɛm de sɛn am na di wɔl.
Dɛn wap in said, in ed, ɔl pat pan di pus te i wik ɛn nɔ ebul kray ɔ muf sɛf.
‘Ɛn-ɛn, yu go no mama, enti yu dɔn kil di pus.
’ Dis na Balogun de tɛl Olu so.
Olu ɛn Balogun bin lɛf na os wande we mama go makit.
I luk di pus i luk am dɛn i se, "Pipul dɛn kin se i lɛk aw pus fɔdɔm in fut fɔs mɔs land na grɔn."
"Olu, lɛ wi si if na tru."
Olu gri, so Balogun pik di pus kɔmɔt biɛn di chia we i bin de slip sɛn am ɔp.
‘Noto mi o, afta ɔl yu sɛn am ɔp pas mi'.
‘Mi sɛn am ɔp rich yu?’
Na di agyumɛnt dɛn de pan we dɛn mama kɔmɔt makit kam mit di pus dai wan.
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Not even Grandma was there, she was going to a class and the two boys were left to enjoy themselves.
They played Ti-ta-tu, Aday and Ludo.
When they got tired of this Olu asked Balogun what to play now.
Balogun looked around and saw Flosy, their small cat.
By the time the cat came down its feet had adjusted.
So the two boys take turns in sending Flosi up.
It usually turns two times but lands with its feet.
Sometimes they send it up higher but it still lands with its feet.
"Bo this game is no fun anymore o", Olu said.
'Let us see who will cause Flosy to fall on his side'.
Balogun agreed.
After ten minutes nobody had won.
If i win again, then i will take yours.
So they started throwing Flosy up and down.
Sometimes it cries out, runs around the sitting room, hides under the chairs but they pull it out and throw it up again, and it lands on its feet.
Once Balogun threw the cat hard onto the wall and shouted "I have won, the cat did not land with its feet!"
Olu did the same thing.
All while the cat cried the boys threw it into the wall.
They hit its side, its head, all parts of the cat so long until it was to weak to cry or even move.
'Eh-eh mother will deal with you since you have killed the cat'.
This Balogun said to Olu.
Olu and Balogun where left in the house one day when their mother went to the market.
He looked at the cat and it looked at him, then he says, "People say that when a cat falls it always lands with its feet first on the ground."
"Olu, let us see if that is true."
Olu agreed, so Balogun picked the cat behind the chair where it was sleeping and threw it up.
"Not me o! After all you sent it up after me!"
'Did i throw it higher than you?'
They were arguing when their mother came from the market to meet a dead cat.
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{"cont_desc": "a narrative about two boys who played with a cat till it died.", "src_desc": "For pupils in junior secondary school 1 in the L1", "src_genre": "School book", "src_cite": "Pearce, N. & Pearce, R. (1996). Lɛ Wi Lan Krio JSS 1. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"N": 53, "ADV": 23, "PRT": 17, "COP": 4, "PUN": 44, "PN": 49, "Vpre": 23, "V": 59, "CONJ": 12, "NUM": 4, "PREP": 28, "PNrefl": 1, "Npname": 24, "CONJC": 6, "PNposs": 14, "PNrel": 4, "ADJ": 15, "DET": 21, "ORD": 2, "V1": 7, "CONJS": 5, "Vmod": 3, "PNdem": 3, "V2": 6, "COMP": 1, "Vlght": 1, "V3": 1}, "gloss_tags": {"NEG": 6, "PAST": 4, "3SG": 34, "PRF": 5, "3PL": 12, "PURP": 3, "FOC": 4, "INDEF": 2, "DEF": 20, "PL": 2, "OBJ": 11, "DIR": 4, "HAB": 5, "FUT": 4, "EXCL": 3, "PROG": 2, "1PL": 3, "2SG": 7, "1SG": 7, "INCEP": 1, "REDP": 1, "V>ADJ": 1}}
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Jokojɛ ɛn Mista Kotbe
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Jokoje and Mister Cutby
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Naw Jokojɛ ɛn di man we wɛr jins, we kɔba in ed wit fesin kyap ɛn wɛr dak glasis, na dɛn nɔmɔ bin lɛf na di bɔs.
Jokojɛ in at nɔ bin de dɔŋ we na dɛn tu nɔmɔ de.
Fɔseka dat, we di bɔs bigin fɔ muf bak, i go na ɔda say na di bɔs go kɔnt di kɔpɔ we bin de na di kotoku te da tɛm de.
I nɔ bin no wetin fɔ du igen fɔ gyad dis kɔpɔ, so i tek wan seftipin fasin am insay in shɔt pɔkit.
I bin tink se natin nɔ go apin to am naw, briz sɛf nɔ go blo am.
Mista Kotbe bin de slip na wan kɔna.
Jokojɛ bin gladi bikɔs i nɔ wan tɔk to am.
I lɛk fɔ de luk na winda fɔ si di os, tik ɛn fam dɛm we de pas fas fas.
I wach Mista Kotbe we i bin de slip ɛn wɔnda wetin du i nɔ pul di dak glasis ɔl da tɛm de.
Dis man gɛt lɔng fes, kakyes, ɛn wan lili gɛgɛ ɛn i de ɔnkrɔ na in slip.
Wantɛm Jokojɛ jomp bikɔs slip bin wan kech am ɛn dat nɔ fɔ bi.
I wish se ɔda pɔsinkin kam na di bɔs, bɔt pan ɔl we dis bɔs bin tap na bɔku steshɔn, nɔbɔdi nɔ kam insay.
I bigin fɔ mɛmba dis in kɔzin Emetu we i bin de go to, aw i go dɔn tan naw bikɔs na tu ia naw we dɛn nɔ si dɛn kɔmpin.
In yay dɔn ebi naw ɛn i bin jɛs 'de bay fɔl'.
Na so i bin de tink bɔt difrɛn difrɛntin dɛn te di slip tif am.
Wɛn i skyad wek lilibit, i fɛn insɛf na grɔn ɛn fil we di bɔs jɛs bigin fɔ mufbak.
I bin de drim se wan polisman de rɔnata am ɛn na so in bin de rɔn ɛn tɔkna in at se, ‘Fut wetin a it we a nɔ gi yu’, bɔt di man bin ebul gata am.
Na dis mek i opin in yay gud wan.
Na de i si se na in wan nɔmɔ lɛf na di bɔs.
Mista Kotbe dɔn go!
I put in an insay in shɔt pɔkit usay i bin kip di kɔpɔ.
Oya! Katiŋ nɔ de de.
Dis man we bin de gi pipul dɛm kola ɛn de pul dɛn nɔshi-nɔshi stori, nɔto bɛtɛ pɔsin fɔ de wit.
Jokojɛ bin wan kɔnt in kɔpɔ bak bɔt i bin si se dat nɔ go gud fɔ du nia dis man.
I siŋ sɔm siŋ dɛm we i bin lɛk we i bin de go skul.
Dɔn i kik kik in kokoɛsɛ.
Na so i kin du we i nɔ wan fɔ mek slip tif am.
|
Now Jokoje and the man who wears jeans, who covers his head with a cap and wears dark glasses are the only ones left in the bus.
Jokoje his hat was not down when they were the only two there.
Because of that, when the bus started moving again he went to the other side of the bus to count the money in his pocket at the time.
He doesn't know what to do to keep this money safe, so he takes a safety pin and fastens it inside his pocket.
He thought that nothing would happen to him now, even the breeze wouldn't blow him.
Mister Cutby was sleeping in a corner.
Jokoje was happy because he didn't want to talk to him.
He likes to look out the window to see the houses, trees and farms that pass by fast.
He watches Mister Cutby sleep and wonders why he never takes of the dark glasses.
This man has a long face, pointed ears, and one little nose and he snores in his sleep.
Once Jokoje jumped because sleep caught him and that should not happen.
He wished that another person would come on the bus, but of all the stations the bus stopped on nobody came in.
He began to remember this cousin of his Emetu which he has been meaning to visit, how he has been now be since they have not seen each other for two years now.
His lids became heavy now and he was just half there.
He was thinking about many different things when the sleep stole him.
When he woke abruptly a little bit later, he found himself on the ground and could feel the bus start to move again.
He dreamt that a police man was running after him and while running he talked in his hat that "I will not give you one foot", but the man was still able to take him.
This made him open his eyes.
He saw that he was the only one left in the bus.
Mister Cutby had gone!
He put his hand inside his short pocket where he kept the money.
Oya! It was not there!
This man who was giving people cola and was telling them naughty stories, he wasn't a good person to be with.
Jokoje wanted to count his money again but he realised it will not be a good idea to do that near this man.
He sang some songs which he liked when he was in school.
This is what he does when he does not want sleep to take him unaware.
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{"cont_desc": "a narrative about a boy who got robbed by the man", "src_desc": "For pupils in junior secondary school 3 in the L1", "src_genre": "school book", "src_cite": "Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"ADV": 26, "Npname": 9, "CONJC": 13, "DET": 22, "N": 66, "PNrel": 14, "V": 71, "PUN": 44, "PNposs": 14, "PREP": 30, "ADJ": 24, "PRT": 33, "PN": 51, "Vpre": 41, "CONJ": 6, "NUM": 2, "PNdem": 11, "CONJS": 10, "Vlght": 4, "V1": 5, "V2": 5, "COP": 3, "COMP": 6, "Vmod": 1, "PNrefl": 1}, "gloss_tags": {"DEF": 14, "3SG": 54, "FOC": 5, "3PL": 5, "PAST": 22, "NEG": 14, "PROG": 14, "INCEP": 3, "PURP": 8, "INDEF": 9, "OBJ": 10, "FUT": 4, "PL": 4, "REDP": 1, "HAB": 2, "PRF": 3, "1SG": 2, "2SG": 1, "EXCL": 1, "V>N": 2, "CMPL": 1}}
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Sali si di Tru
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Sally saw the truth
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Sali na bin wan smɔl fain titi we bin de go Krawda Praimari Skul na Jinja Ɔl.
Sali bin de na klas wit twɛnti ɔda bɔbɔ ɛn titi dɛm.
Tu pan dɛn ɔda pikin ya, Albat ɛn Lizbɛt Kiŋ, na bin in yon kɔzin dɛm.
Sali bin lɛk dɛn in kɔzin ya bikɔz dɛn jɛntri.
Dɛn kin gɛt bred ɛn lɔnchɔnmit, bred ɛn sadin, ɛn igen ɔltɛm dɛn kin gɛt dɛn miniral.
Sɔntɛm we Sali kin luk in yon bred ɛn bɔta ɔ gari ɛn shuga, i kin shem fɔ pul am nia in kɔzin dɛm.
Ɛvri krismɛs in ɔnkul Samiɛl kin sɛn bebi ɛn motoka fɔ in ɛn in brɔda.
Bɔt wetin Sali lɛk pas ɔl na we in kɔzin dɛm kin de tɔk bɔt ɔl wetin dɛn gɛt na os.
Tɛlivishɔn, tɔys motoka we de rɔn wit batri, bebi we de krai, aiskrim dɛm Sɔnde aftanun, ɛn di piknik we dɛn kin go na bich.
Bikɔs Sali si ɔl dis i tɛl in papa ɛn mama se in wan go ɔlide to Albat ɛn Lizbɛt dɛn.
We in mama ask am wetin du, i no fred i tɛl am ɔl wetin i lɛk bɔt in ɔnkul inos.
In mama luk am ɛn aks if i nɔ satisfai wit wetin dɛn de gi am.
I se in satisfai bɔt…..In mama se ‘Fawe kɔntintri nɔ gɛt chukchuk, go lɛ yusɛf go si.’
Sali go fɔ tu wik ɔlide bɔt wan wik tɛm i dɔn fɔmsik ɛn kam om bak.
I tɛl in mama sewetin in bin ekspɛkt noto in i mit.
Tɛlivishɔn de o, bɔt na Satide aftanun nɔmɔ fɔ luk am ɛn yu fɔ dɔn stɔdi yu tayms tebul dɔn.
Di tɔys dɛm, na Ista ɛn Krismɛs nɔmɔ fɔ ple wit dɛn.
Dɛn na yusɛf fɔ was yu klos, klin yu sus, krɔb di pɔmp ɛntɔylɛt, ɔl wetin in nɔ yus fɔ du na os.
’Mama na naw a ɔndastand wetin yu min bai da parebul we yu bin pul we a se a wan go to Ɔnkul dɛn.
Fɔ tru, fawe kɔtintri nɔ gɛt chukchuk, bɔt yu go nia am nɔmɔ!’
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Sali was a fine little girl who went to Krawda primary school near Jinja Ɔl.
Sali was in a class with twenty other boys and girls.
Two of the other children, Albat and Lizbet, were her own cousins.
Sali liked those cousins of hers because they were rich.
They usually got bread and corned beef, bread and sardine, and again they always got soda drinks.
Sometimes when Sali looks at her own bread and butter or drink and sugar, she is ashamed to eat it near her cousins.
Every christmas her uncle Samuel sends a doll and a car for her and her brother.
But what Sali likes is when her cousins talk about all what they have got in the house.
Television, toy cars that run on batteries, dolls that cry, ice creams on Sunday afternoons, and the picnic they usually go to on the beach.
Because Sali sees all this she tells her mother and father that she wants to go to Albat and Lizbet in the holidays.
When her mother asked her what to do, she is not afraid her about everything she likes about her uncle and his house.
Her mother looked at her and asked if she is not satisfied with what they have given her.
She said she is satisfied but....her mother said 'A cotton tree at a distance has no thorns, go and see for yourself.'
Sali went for two weeks but after one week she came back home because she was homesick.
She told her mother that what she had expected was not what she got.
Television should only be watched on Saturday afternoons and you should finish your studies until then.
The toys are only played with on easter and christmas.
You yourself have to wash your clothes, clean your shoes, scrub the pump and toilet, all things she did not use to do in the house.
Mother I now understand what you meant by the parable you gave when I said I wanted to go to uncle's place.
"It's true, distant cotton has no thorns, but you will not go near it anymore!"
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| 20
|
{"cont_desc": "a story about a girl who thought her cousins had it all until she spent some time in their home.", "src_desc": "For pupils in junior secondary school 1 in the L1", "src_genre": "school book", "src_cite": "Pearce, N. & Pearce, R. (1996). Lɛ Wi Lan Krio JSS 1. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"Npname": 16, "PRT": 26, "Vpre": 21, "DET": 6, "ADJ": 21, "N": 69, "PNrel": 14, "V": 39, "ORD": 1, "PREP": 18, "PUN": 36, "COP": 2, "ADV": 15, "NUM": 3, "CONJC": 17, "PN": 42, "PNposs": 18, "PNdem": 3, "CONJ": 5, "CONJS": 7, "V1": 5, "V2": 5, "COMP": 2, "PNrefl": 2}, "gloss_tags": {"FOC": 4, "PAST": 7, "INDEF": 10, "PROG": 5, "PL": 6, "3PL": 12, "3SG": 37, "HAB": 7, "PURP": 8, "OBJ": 9, "DEF": 3, "NEG": 7, "CMPR": 1, "PRF": 3, "EXCL": 1, "2SG": 7, "1SG": 3, "FUT": 1}}
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Shɔt stori
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Short stories
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Wan mɔnin ren bin de kam ebi ebi wan.
Bɔku pipul nɔ bin de na trit. Na so sɔm di trit ful wit wata bikɔs di gɔta dɛn ɔl dɔn ful pim.
Nɔbɔdi nɔ no usay wan lili pikin we nɔ bin wɛr bɛtɛ klos sɛf kɔmɔt.
Dis pikin bin de ala de krai se in mami dɔn lɔs ɛn i nɔ bin de luk usai i de go.
We di trit bin klia dat mek diwangren poda poda we de kam de rɔn ful spid.
Di drayva nɔ bin si di pikin kwik, bɔt as i si am so na de i mas di brek ful.
We di van pak wantɛm, ɔlman wede insay ala ‘Masi o!’
Di tu tri pipul dɛm we bin de waka sɛf ala.
‘Lɔdo udat gɛt dis nekɛd gbaga ya we wan gi pɔsin trɔbul dis mɔnin so!
Di drayva kam dɔŋ di van, jɛs es di pikinwit in wan an, put am na di van ɛn kɛr am go tret na polis.
Dis na ɔda tin we dɔn pas.
Di ples bin brayt da ivintɛm de ɛn briz bin de blo lili lili.
Ɔlman dɔn kɔmɔt wok, nɔbɔdi nɔ no wetin go na wan man in ed we i jɛs tek karozin tɔn am pan wan big wayt kak, krach machis ɛn layt di fɔl.
We di faya bigin kech, di fɔl bin shek in fɛda.
Na de di faya go pan dis man we bin de wok na di Ministri fɔ famwok.
In klos kech di faya vap nain i bigin ala.
Sɔm pan di pipul we bin si wetin bi se, ’I gudu, na di fɔl in ed kech yu so!’
Ɔda wan dɛn bin de ala se, ‘Briŋ wan bokit wata fɔ trowe pan am.’
Na de wan vɔys in jɛs ala se, ’Lidɔm ɛn rol na grɔn.’
Na dat di man bin du.
Wɛn di faya dɔn ɔt, we dɛn luk di man, dɛn si se in bɔdi bɔn bɔn.
Dat mek in sɔriat padi fala am go Kɔnɔt Ɔspitul.
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One morning it was raining heavily.
Many people cannot be in the street. Some of the streets are full with water because the gutters have filled up.
Nobody knows where a little child is if it doesn't wear better clothes going out.
This child was crying loudly that his mother was lost and he was not paying attention to where he was going.
When the street was clear the only bus which runs was coming at top speed.
They driver did not see thechild at one, but once he did he hit the breaks full.
Once the van parked everyone inside shouted "Masi o!"
The two or three people who were walking even shouted.
Lord who has this naked child who wants to create trouble for someone this morning!
The driver got off the van, just raised the child with one hand, placed him in the van and sent him straight to the police.
Another thing has happened.
The place was bright around evening time and a little breeze was blowing.
Everyone was back from work, nobody knows what triggered a certain man to pour kerozene on a big white cock and light it on fire.
When the fire was lightening up, the fowl shook its feathers.
The fire then got on this man which was working for the fire department.
His clothes caught fire then he begun to scream.
Some of the people who saw what happened said "be careful the fowls head will catch you!"
Other ones shouted "bring a bucket of water to throw on him."
Another just shouted "let him roll on the ground."
The man did that.
When the fire had died out and they looked at the man they saw his body was very burnt.
That made his sympathetic friend follow him to Connaught Hospital.
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{"cont_desc": "A collection of short stories", "src_desc": "Original resource: Textbook for pupils in junior secondary school 3 in the L1", "src_cite": "Original resource: Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Format of the original resource: Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"DET": 35, "N": 64, "Vpre": 30, "V": 51, "ADJ": 26, "PUN": 32, "PRT": 14, "COP": 3, "ADV": 15, "PREP": 17, "CONJ": 8, "PN": 24, "CONJS": 4, "PNdem": 7, "V1": 4, "V2": 4, "COMP": 4, "PNposs": 9, "CONJC": 5, "PNrel": 9, "NUM": 3, "Npname": 2, "ADVplc": 1, "Vlght": 2}, "gloss_tags": {"INDEF": 12, "PAST": 15, "PROG": 14, "NEG": 6, "DEF": 25, "3PL": 3, "3SG": 21, "PRF": 4, "OBJ": 4, "FOC": 4, "EXCL": 2, "PL": 2, "DIR": 1, "INCEP": 1, "2SG": 1, "PURP": 1}}
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Mami Maria ɛn in fambul
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Mami Maria and her family
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Mami Maria ɛn in fambul dɛm tap dɔŋ wi trit.
A, dɛn Krio pipul dɛn de!
Tide Mɔnde Mami Maria ɛn in fambul dɛm go it da styu we lɛf yɛstade.
Evri wik na so dɛn kin du.
Satide yu go si wan pan di big gyal pikin dɛm tot blay na ed de go rod fɔ go bai fɔ kam mek da fraisup de.
Wɛn kɔpɔ de na bif i go bai.
Wɛn na Ista,Nyu ia, wit Sɔnde na fɔl ɛn bif ɛn ɔgfut ɔ ɔgyes I kin bai.
Wɛn kɔpɔ nɔ bɛtɛ na fish I go bai.
Dɛn go kam frai dɛm wit ɔyl.
Bɔku tɛm na granat ɔyl, na wan wan tɛm dɛn kin yuz koknat ɔyl ɛn da tɛm de yu go smɛl di ɔyl in sɛnt dɔŋ rod we dɛn de frai.
Dɛn mɔs put bɔku yabas, sid ɛn tin tamatis, big pɛpɛ we sɔm gren ɛn sɔm kɔt, taym, ɛn lif yabas na sup fɔ lɛ i go swit.
Dɛn wɛn dɛn dɔn kuk di styu dɔn, dɛn mɔs lɛf di pɔt oba faya lɛ i go te.
Dɔn dɛn go bwɛl di rɛs fɔ it am.
Tide Mɔnde, as a se, wetin lɛf na pɔt nɔ plɛnti so dɛn go push ɔl di bif ɔ fish wansai ɛn tek di grevi mek wanpɔt wit rɛs.
Tumara na Tiusde bɔbs!
Na da Satide plasas we lɛf na in dɛn go it.
Da plasas sup de na bwɛl dɛn kin bwɛl ɔl tin.
If na ɛgusi plasas, dɛn go put ɛgusi.
If na krenkre ɛn ɔkrɔ, dɛn go put lubi.
Ɔltɛm na pamayn dɛn mɔs tek kuk di plasas sup.
Da fufu mɔs kuk fɔ it da sup de.
E, luk Bɔyzi de kam!
Insɛf tap na da os de.
Tide na skul, tɔk wetin i kɛr fɔ lɔnch?
Na koknat ɛn farynya ya.
I se na in grani we kɔmɔt Yɔk na in briŋ dɛn kam.
Di farynya klin so.
Na so i de krak!
I gi wi ɔl smɔl smɔl de.
Dɔn mi gi am pan mi abɔbɔ ɛn bred.
Na so wi de o.
Gi mi a gi yu!
A mɛmba da tɛm we dɛn bin gɛt sɔm big biznes, yɛs, lɛk we wan dɛn sista bin mared.
Dɛn kɔl sɔm pipul dɛm fɔ kam ɛp fɔ kuk di jɔlɔf rɛs.
Datɛnde dɛn bai bɔkubɔku fɔl, ɛn bif, ɛn ɔgfut ɛn ɔgyes.
Na so i pink wɛn dɛn dɔn dɔn.
I bin swit so!
A tes am.
Mami Maria na insɛf bek di raysbred ɛn kek.
I tek rɛs flawa, mas banana, shuga, smɔl nɔtmɛg ɛn smɔl tamatis ɛn sɔlt.
I miks dɛn ɔl.
Dɔn i put smɔl bekinpawda.
Dɛn kin put kawbɛlɛ, smɔlgɔt, ogiri, yabas ɛn pɛpɛ.
Sɔntɛm draipɛpɛ we pɛpɛ skias, bɔt
bɔku tɛm na rɔpɛpɛ dɛm kin kuk, wit drai fish, ɛn plasas lɛk sawasawa, krenkre,
efaodu, shɔkɔtɔ-yɔkɔtɔ, bitas ɛn bɔlɔgi, ɛfɔinyɔri.
I tek wan bekinpɔt, put smɔl banana lif dɔŋ di pɔt ɛn tɔn smɔl bɔn granatɔyl de.
Dɔn i tek di raysbred mikschɔ ɛn tɔn am na di pɔt.
I kɔba am fɔs wit banana lif.
Dɔn i put di pɔt kɔba pantap.
We i put dis pɔt na faya i mek faya bɔtɔm ɛn pantap.
Na so i de push wud ɔp ɛn dɔŋ so te de raysbred bek dɔn.
I bin brawn lɛk kɔfi.
Di kek yon na flawa, eg, bɔta, shuga ɛn bekin pawda imiks, dɔn i put dɛn na smɔlsmɔl kɔp dɛm ɛn put faya pan am, sem we lɛk diraysbred.
Wɛn dɛn kuk dɔn, dɛn kɔlɔ tan lɛk gold.
Mami Ɔsɛ we de neba na in kam mek di ginjabia fɔ dɛn.
I krep di ginja in kanda, dɔn i bit am ɛn put am insai ɔtwata.
Dɔn i kwis dichafchaf kɔmɔt ɛn lɛf di balans fɔ sɛtul, afta i kwis lɛm de.
We dɔn sɛtul i tren am ɔda sai, put shuga, miks am ɛn tren am fain wit waitklos.
Dɔn I put siminji de.
I bin swit so we dɛn sav am.
Dɛn bin sheb sɔm miniral sɛf.
Dat sɛf bin pink ɛn swit so.
Abiɔnɔ in nɔ de it fufu so in kin go bai in agidi, bɔt sɔntɛm de I kin kuk rɛs fɔ it di sup.
Dɛn frai dɛm ɔl insai granatɔyl dɔn dɛn mek grevi tu sai.
Wan fɔ di bif dɛn, di ɔda wan na insai de dɛn bwɛl di rɛs.
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Madam Maria and her family live down our street.
Ah, those Krio people!
Today is Monday, Madam Maria and her family will eat the sause from yesterday.
That is what they do every week.
On Saturday you will see one of the older girls carrying a basket on her way to shop in order to prepare the soup.
When there is enough money she buys meat.
During Easter, New year or on Sundays she usually buys chicken, meat and pig feet or pig ears.
When there isn't enough money she buys fish.
They will fry it with oil.
Often times it is groundnut oil, occasionally they use coconut oil and you can smell its aroma from down the street when they are frying.
They have to add plenty onions, seed and tin tomatoes, big pepper some of which are ground and some are sliced, and leaf onions into the soup to make it sweet.
After the sause is done, they have to leave the pot over the fire for some time.
After they will boil the rice to eat with it.
Today is Monday, as i said, what is left in the pot is not much so they will push all the meat and fish to one side and cook the gravy with rice.
Tomorrow is Tuesday!
It is the leftover of Saturday's palava sause that they will eat.
that sauce they usually boil everything
If it is egusi palava sauce, they will add egusi.
If it is slippery green leaves with okra, they will add sodium bicarbonate.
They always have to cook the palava sause with palmoil.
That fufu has to be ready to be eaten with the soup.
E, look Boyzy is coming!
He also lives in that house.
Today at school, talk about what he took for lunch?
He said it is his grandmother from York who brought them.
It cracks!
He gave all of us some of it.
After i gave him some of my aborbor and bread.
That is how we are o.
Give me i give you!
I remember when they had a big programme, yes, like when one of their sisters got married.
They called some people to come and help cook the jollof rice.
At that time they bought a lot of fowls and beef and pigfeet and pigears.
It is so pink when they are finished.
It was so sweet!
I tasted it.
Madam Maria baked the bread and the cake herself.
She took rice flour, mashed banana, sugar, a small amount of nutmeg, tomatoes and salt.
She mixed them all.
After she added a little baking powder.
They usually add cow intestines, small guts, garlic, onions and pepper.
She took a baking pot, placed a small banana leaf beneath the pot and poured groundnut oil in it.
After she took the bread mixture and poured it into the pot.
She covered it first with banana leaf.
After she placed the lid on top.
When she put the pot in the fire it was burning below and on top.
Then she pushed wood up and down until the rice bread finished baking.
It was brown like coffee.
The cake itself has flour, egg, butter, sugar and baking powder mixed in it, after she filled them in small cups and put them in the fire, just like the rice bread.
When they are done cooking they have a golden colour.
Madam Ose who is their neighbour came to make the ginger beer for them.
She peeled off the sin of the ginger and after she crushed it she put it in hot water.
After she squeezes the pieces that are left and let's the balance settle, after she squeezes them.
When it has settled she strains the other side, mixes in sugar and strains it with white clothes.
After she puts in Siminji.
It was very sweet when they served it.
They even shared some soda drinks.
Even that was pink and very sweet.
Abiono does not eat fufu so she usually goes to buy her agidi, but sometimes she cooks rice to eat with the soup.
They fried all in groundnut oil, after they prepared gravy on two sides.
One for the beef, and they boil the rice inside the other one.
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{"cont_desc": "A narrative about Sierra Leonian dishes.", "src_desc": "For pupils in junior secondary school 1 in the L1", "src_genre": "School book", "src_cite": "Pearce, N. & Pearce, R. (1996). Lɛ Wi Lan Krio JSS 1. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"N": 166, "PN": 100, "CONJC": 32, "PNposs": 10, "PRT": 39, "V": 97, "ADV": 34, "PUN": 99, "PNdem": 10, "Npname": 7, "Vpre": 31, "PNrel": 10, "COP": 15, "NUM": 6, "PREP": 29, "DET": 30, "ADJ": 36, "V1": 10, "V2": 10, "CONJ": 17, "Vmod": 6, "CONJS": 4, "Vlght": 10, "PNrefl": 2, "ADVplc": 1, "INTRJCT": 1, "ORD": 1}, "gloss_tags": {"3SG": 57, "PL": 8, "1PL": 3, "OBJ": 22, "EXCL": 4, "FUT": 11, "3PL": 33, "HAB": 5, "2SG": 3, "DEF": 25, "PROG": 6, "PURP": 9, "FOC": 16, "NEG": 3, "INDEF": 9, "PRF": 6, "CMPL": 9, "1SG": 7, "REDP": 4, "PAST": 7, "CMPR": 4, "V>ADJ": 1, "DIR": 4}}
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Simon in Pus
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Simon's Cat
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A de wohch wan shoht vidio we den khol Simon im pus.
Simon dɔn slip insai wan chia ehn in pus de pan in lap.
Wan flai dɔn kam insai di rum.
Di pus wan kech di flai.
Di flai go tinap pan wan kop we di pus dɔn nak ehn di kop dɔn fohdon.
I go tinap pan wan lamp.
Di pus dɔn mek di lamp dɔn fohdon bikos i sti de ches di flai.
Di flai dɔn go heng pan di windoh kohtin na di rum.
Di pus sti de luk fɔ am.
I dɔn si se di flai de pan di windoh kohtin.
I dɔn go heng pan di windoh kohtin fɔ kech di flai.
I noh ebul kech am boht i dɔn chehr di windoh kohtin.
Di flai dɔn kam sidon pan di chia we Simon dɔn slip insai.
Di pus dɔn si am ehn I wan kech am.
Di flai sti de ron ehn di pus sti de ches am.
I ches am teh i dɔn chehrchehr di chia we Simon de slip insai.
Di pus dɔn kech de flai na grohn.
I dɔn masmas am.
Di flai de dai.
Di pus de pleple wit am fɔ mek shoh se i dɔn dai.
I de naknak di flai fɔ si se i dɔn dai.
Simon sti de slip ehn i noh yehri natin we de hapin.
Di pus de ronron na di rum.
I dɔn go haid onda wan niuspepa.
I sti de johmp ehn naknak di flai fɔ mek shoh se i dɔn dai.
I de kohl Simon mek i si se i dɔn kil di flai boht Simon sti noh de yehri natin.
Di pus dɔn tek di flai na in mɔt.
I dɔn go put am pan Simon leh i si wetin i dɔn do boht Simon sti de slip.
Di pus de naknak Simon fɔ wek am op boht Simon noh de wek.
I dɔn slip opin i moht so di pus put di flai insai Simon in moht.
Simon fil se sohmtin de insai im moht so i wek op.
I bigin ala ehn trai fɔ pul di tin we de insai im moht, nain i swala am.
Di pus de laf am.
Nain Simon yehri sohmtin de mek nois insai im beleh.
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I am watching a short video which is titled Simon's Cat.
Simon is asleep in a chair and his cat is on his lap.
A fly has entered the room.
The cat wants to catch the fly.
The fly stood on a cup which the cat has hit and the cup has fallen down.
It goes to stand on a lamp.
The cat has knocked down the lamp because he is still chasing the fly.
The fly has gone to hang on the window curtain in the room.
The cat is still looking for it.
He has seen that the fly is on the window curtain.
He has gone to hang on the window curtain to catch the fly.
He is not able to catch it but he has tore the window curtain.
The fly has come to sit on the chair in which Simon is asleep.
The cat has seen it and he wants to catch it.
The fly is still running and the cat is still chasing it.
He chased him till he tore the chair in which Simon is sleeping.
The cat has caught the fly on the ground.
He has crushed it.
The fly is dying.
The cat is playing with it to make sure that it is dead.
He is hitting the fly to see that it is dead.
Simon is still sleeping and he does not hear what is happening.
The cat is running around in the room.
He has gone to hide under a newspaper.
He is still jumping and hitting the fly to make sure that it is dead.
He is calling Simon to make him see that he has killed the fly but still Simon does not respond.
The cat has taken the fly in his mouth.
He has placed it on Simon so he will see what he has done but Simon is still sleeping.
The cat is hitting Simon to wake him up but Simon is not responding.
He has slept with his mouth open so the cat put the fly into Simon's mouth.
Simon felt something in his mouth so he woke up.
He began to shout and tried to remove what was in his mouth then he swallowed it.
The cat is laughing at him.
Then Simon heard something making noise in his stomach.
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{"cont_desc": "a short video about a cat trying to catch a housefly", "src_desc": "Original resource: Textbook for pupils in junior secondary school 3 in the L1", "src_genre": "video", "src_cite": "Fly Guy - Simon's Cat (2009). Youtube", "src_format": "Youtube cartoon video in black and white", "src_link": "https://www.youtube.com/watch?v=I1qHVVbYG8Y", "pos_tags": {"PN": 45, "Vpre": 45, "V": 62, "DET": 46, "ADJ": 3, "N": 62, "PNrel": 7, "Npname": 14, "PNposs": 8, "PREP": 24, "CONJC": 6, "V1": 10, "V2": 10, "CONJ": 9, "CONJS": 1, "ADV": 13, "COMP": 6, "COP": 1, "PRT": 10, "Vlght": 1}, "gloss_tags": {"1SG": 1, "PROG": 20, "INDEF": 7, "3PL": 1, "3SG": 48, "PRF": 25, "DIR": 2, "DEF": 40, "LOC": 1, "OBJ": 11, "PURP": 6, "NEG": 4, "REDP": 7, "INCEP": 1}}
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A de go na skul
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I am going to school
|
A de go na skul.
Mi na big titi.
Na di tu fain titi dɛm we de lan Frɛnch…
I se i wan go wit sista.
I tɔk se i wan go wit sista.
I kuk gi di pikin dɛm.
I tek kɔtlas kil di snek.
John bit di dog kil am.
Di pikin de it bɔku.
Di pikin de it.
Di pikin it.
I de waka kam.
I bin wan kil mi.
I de kuk we wi de tɔk.
I de kuk ɔltɛm.
I gó bruk na watasai.
Di pikin si se in mama dɔn de vɛks nain i rɔnawe.
I gò bruk na watasai.
Ɔl nyuzpepa gɛt wɔd we rayt big big wan pantap di nyuz dɛn fɔ kech pɔsin yay mek pɔsin wan rid wetin di nyuz se.
Di bɔbɔ kech di titi bit am.
I wan wata.
A de mek kek.
I mared tide.
I bin waka kam.
Dɛn bin fɔ dɔn de rɔn bifo dɛn trowe di ston dɛm.
if nɔto fɔ in mama i nɔ bin fɔ de waka.
|
I am going to school.
I am a big girl.
These two pretty girls who are studying French...
He said he wants to go with his sister.
He said that he wants to go with his sister.
She cooked for the children.
He killed the snake with a cutlass.
John beat the dog to death.
The child eats alot.
The child is eating
The child eats.
He is approaching.
He wanted to kill me.
He is cooking as we speak/chat.
He cooks all the time.
He went to do laundry at the riverside.
The child realised that his mother was getting angry so he ran away.
He will do laundry at the riverside.
All newspapers have headlines which attract viewers and make them want to read the news.
The boy caught the girl and beat her up.
He wants water.
I am making cake.
He got married today.
He came.
They should have been running before they threw the stones.
If not for his mother he would not be walking
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{"cont_desc": "a collection of linguistic examples based on native speaker knowledge.", "src_desc": "Original resource: Textbook for pupils in junior secondary school 3 in the L1", "src_cite": "Original resource: Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Format of the original resource: Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"PN": 26, "Vpre": 18, "V": 26, "PREP": 7, "N": 30, "PUN": 24, "COP": 1, "ADJ": 6, "PRT": 7, "DET": 14, "NUM": 1, "PNrel": 3, "V1": 10, "V2": 10, "COMP": 2, "Npname": 1, "ADV": 5, "CONJ": 2, "PNposs": 2, "PNdem": 1, "V3": 1, "Vmod": 2}, "gloss_tags": {"1SG": 4, "PROG": 10, "FOC": 1, "DEF": 13, "PL": 3, "3SG": 21, "OBJ": 3, "HAB": 1, "PAST": 4, "1PL": 1, "PRF": 2, "FUT": 1, "INDEF": 2, "DIR": 1, "PURP": 1, "3PL": 2, "MOD": 1, "NEG": 2}}
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Sami ɛn Sera
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Sammy and Sarah
|
Sami ɛn Sera bin gɛt Istri omwɔk wans-ɔf-tɛm.
Di ticha gi dɛn di wok wan Wɛnsdeaftanun ɛn tɛl dɛn se in want am di nɛks mɔnin.
As Sera go om so da ivintɛm de i bigin du in wok wantɛm.
I fɛn di buk dɛn we fɔ fɛn ɛn rid dɛn.
As i de rid na so i de rait.
I rait te ples dak bɔt bai midul nɛt i dɔn dɔn in omwɔk.
Sami in kin lɛk fɔ lɛf salveshɔn fɔ bambay.
In nɔ biliv se fɔ nak ayɛn we i wam.
So as I go om da ivintɛm de so i tɛl insɛf se ”Bo dis omwɔk na tu minit biznɛs.
Bifo a sɛt mi yai ɛn opin am a go dɔn dɔn.
Lɛ man kik bɔl fɔs ya!”
Sami ple frɔm we skul kɔmɔt te ples dak.
Bai sɛvin oklɔk Sami it in rɛs dɛn i sidɔm fɔ stɔdi ɛn du in Istri omwɔk.
Insai tu minit Sami dɔn slip.
Dɛn jɔs yɛri I de drɔ slip lɛk wɛn wud lɔri de chenj gia.
Di nɛks de na skul, wɛn ɔlman lɛf in bag na klas fɔ go fɔ prea, Sami tɔn bak go na klas.
Na kam ticha kam na klas fɔ sɔntin naim i mit Sami de kɔpi Sera in wok na in yon buk.
Ticha drɛb Sami fɔ go om ɛn kam skul wit in papa di ɔda wik Fraide.
|
Sammy and Sarah had history homework one day.
The teacher gave them the assignmwnt one wednesday afternoon and told them to present it the next morning.
As Sarah got home that evening she begun to do her work at once.
She found the books she needed and read them.
As she is reading, she is writing also.
She wrote till the place got dark but by the middle of the night she had finished her homework.
Sammy usually likes to leave things to chance
He does not believe in striking the iron while its hot
So as he got home that evening he said to himself 'this homework is a two minutes business'
Before I close my eyes and open them i will have finished.
Let me play football first!
Sammy played from the time school was over till the place got dark.
By seven o'clock Sammy ate his rice then sat down to study and do his history homework
After two minutes Sammy had fallen asleep
They just heard him snoring like when a bad vehicle is changing gear.
The next day at school, when everyone left their bags in class to go for prayers, Sammy came back to the class.
The teacher came to the class for something and met Sammy copying Sarah's work into his book.
teacher drove Sammy home and asked him to come to school with his father the following Friday
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{"cont_desc": "This story is about two pupils, Sarah is serious with school work and Sammy chooses to play rather than to do school work", "src_desc": "For pupils in junior secondary school 1 in the L1", "src_genre": "School book", "src_cite": "Pearce, N. & Pearce, R. (1996). Lɛ Wi Lan Krio JSS 1. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"Npname": 11, "CONJC": 6, "Vpre": 11, "V": 41, "N": 51, "ADV": 18, "PUN": 19, "DET": 7, "PN": 24, "COMP": 3, "PNposs": 10, "ADJ": 9, "CONJ": 5, "PNdem": 3, "Vlght": 1, "PRT": 12, "PNrel": 1, "PREP": 13, "PNrefl": 1, "COP": 1, "NUM": 3, "ORD": 1, "V1": 2, "V2": 2, "CONJS": 1}, "gloss_tags": {"PAST": 1, "DEF": 6, "3PL": 4, "OBJ": 5, "INDEF": 1, "3SG": 26, "INCEP": 1, "PL": 1, "PURP": 7, "PROG": 5, "FOC": 2, "PRF": 3, "HAB": 1, "NEG": 1, "EXCL": 2, "1SG": 3, "FUT": 1, "CMPR": 1}}
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motoka dɛm
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Cars
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As fɔ di motoka dɛm,
dɛn ɔl dɔn telem we dɛn rich dɛn trit we dɔn tɔn watasay.
Di injin kin jɛs kɔf
lɛk dɛn chok, dɔn dɛn ɔt.
Oya! Di drayva dɛn kin jɛs sidɔm fol dɛn an, de luk we di motoka we de bifo de dans kedekede na di agbara.
Sɔntɛnde, di ren
kin kam tu awa bifo i kɔt.
Ɔda tɛm i nɔ kin te lɛk Sɛptɛmba mɔnt bɔt i kin ebi ɛn kin du bɔku wɔwɔ.
Dis agbara de rut tik, tot os ɛn sɔntɛnde i kin ivin mek pipul drawn.
Di sɔlwata kin rɛd so wit di rɛd dɔti wata we di watasay dɔn kɛrgo pan am.
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Oya! The drivers usually just sit down, fold their hands and look at the cars dancing in the flood.
Other times it is not as long as in September, but it can be heavy and it can do plenty of damage.
This kind of flood uproots trees, washes away houses and can sometimes make people drown.
The salt water is red with the red dirty water that the waterside carries with it.
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{"cont_desc": "A narrative about cars and how the roads get muddy when it rains", "src_desc": "For pupils in junior secondary school 3 in the L1", "src_genre": "School book", "src_cite": "Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"PRT": 3, "PUN": 7, "DET": 7, "N": 16, "Vpre": 8, "ADV": 5, "V": 8, "PNposs": 1, "PNrel": 3, "PREP": 3, "PN": 5, "Vmod": 2, "ADJ": 6, "CONJS": 1, "CONJC": 2, "V1": 2, "V2": 2}, "gloss_tags": {"EXCL": 1, "DEF": 6, "PL": 1, "HAB": 4, "3PL": 1, "PROG": 3, "3SG": 4, "NEG": 1, "PRF": 1, "OBJ": 1}}
|
Ɔnkul Bɔlajɛ
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Uncle Bolage
|
Ɔnkul Bɔlajɛ dɛn na bin di fɔs sinyɔsavis na dis Fritɔŋ ya, afta wetman na dɛn.
Wɛn dɛn wan de bin de it bɔta, na pamayn wi bin de dɔk wi bred pan na mɔnin.
Mi grani kin se natin nɔ de las fɔ eva, ɛn we Jɔdan lɔk, wok lɛf Bɔlajɛ na rod.
Fɔ di pas tɔtin ia na in pɛnshɔn ɛn in rɛnt nɔmɔ iliv bai.
Pɔnshɔn i las pikin, Banki, we jɔs bigin wok na in wan fityai di po man na chɔch las wik Sɔnde.
Yu luk Banki yu nɔ si am.
Sɔntɛm na dɛn sankamarun we dɛn de bai na jɔnks de mek am ful.
Ɔnkul Bɔlajɛ in wan trawzlin sɛf dɔn du fɔ bai Banki in wanol bɔks ɛn chenj go lɛf.
Bɔlajɛ dɔn lɛf wok o, bɔt Banki nɔ smɛl nia am sɛf.
|
Uncle Bolage and others were the first senior service in this Freetown, after the whitemen, they came.
When they wanted to they were eating butter, while we were dipping our bread in palmoil in the morning.
My granny used to say nothing lasts forever, and when Jordan was closed, Bolage was out of job.
For after thirteen years he will be in pension and only live of his rent.
Ponshon's last child, Banki who just started working wanted to disrespect the old man at church last week sunday.
When you look for Banki you will not find him.
Maybe its the cheap things which they buy at the second-hand clothes which makes him full of himself.
One of Uncle Bolage's trousers is enough to buy Banki's whole wardrobe and there will still be change.
Bolage has left work, but Banki is nowhere near him.
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{"cont_desc": "A narrative about a wealthy man who lost his job.", "src_desc": "For pupils in junior secondary school 1 in the L1", "src_genre": "school book", "src_cite": "Pearce, N. & Pearce, R. (1996). Lɛ Wi Lan Krio JSS 1. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"N": 27, "Npname": 10, "PN": 16, "PRT": 10, "COP": 2, "DET": 4, "ORD": 1, "PREP": 9, "ADV": 10, "PUN": 16, "CONJ": 2, "V": 19, "Vpre": 9, "ADJ": 6, "CONJC": 3, "NUM": 2, "PNposs": 4, "PNrel": 2, "Vlght": 1, "V1": 1, "V2": 1, "PNdem": 1, "CONJS": 1}, "gloss_tags": {"3PL": 4, "FOC": 5, "PAST": 3, "DEF": 3, "PROG": 4, "1PL": 2, "OBJ": 5, "1SG": 1, "HAB": 1, "NEG": 3, "3SG": 10, "INCEP": 1, "2SG": 2, "PURP": 1, "FUT": 1, "PRF": 1, "EXCL": 1}}
|
Sɔmbɔdi in ɛkspirɛns
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Somebody's experience
|
Dis na wan tɔk na wan magazine:
Wan strenja we bin kɔmɔt ovasi kam na dis kɔntri krismɛs tɛm bin tɛl in klɔb bɔt wetin ɛn wetin i si.
I tɛl di mɛmba dɛm se, in si bɔku tin dɛn bɔt na tu tri tin nɔmɔ i ebul tɔk bɔt.
I se in bin go na wan ples we nem Miata Sɛnta we dɛn de sho bɔku tin.
Na da ples de, i bin si tin we i nɔ blant si wan de.
I bin si nɔmɔli, we na wan saf ston we dɛn kɔl 'sopston' dɛn tek mek am lek pɔsin.
Sɛf i bin si aw dɛn de mek pamayn ɛn ayɛnpɔt.
Di tin we mek i lɛfmɔt, na we i bin si aw wan man bin de cham faya ɛn dondo nɔ du am.
We i kɔmɔt de, i bin go na wan bich.
Di sansan na di bich bin wayt so ɛn di sɔlwata blu so, i nɔ si da kayn de wan de.
I bin ɛnjoy nɔto kɔmɔn na dɛn munlayt piknik we pipul dɛn bin de dans wit ladida lɛk se dɛn nɔ gɛt nɔn mɔnɛ na dis wɔl.
I se, pan ɔl we i dɔn go om bak, in at ebi bikɔs di tɛm we i de na di ples bin tu shɔt, ɛn i go lɛk fɔ go bak if i gɛt di kɔpɔ.
|
This is a talk from a magazine:
The stranger who came from overseas to this country during christmas told his club about what he saw.
He told the member that he saw many things, but he is only able to talk about two or three of them.
He said he went to a place called Miata Sente where they show many things.
In this place he saw things he never planned to see.
He even saw how they make palmoil and iron pots.
What made him open his mouth wide was when he saw a man chewing fire and nothing happened to him.
When he left there, he went to a beach.
The sand on the beach was very white and the salt water very blue, he had seen nothing that kind like there.
He enjoyed a special moon light picnic where people danced the whole night like they had no worry in this world.
He said, among all the things he has returned home to, his sorrow is heavy because the time he spent in that place was too short and he would like to go back if he has the money.
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{"cont_desc": "a narrative about a man's experience overseas", "src_desc": "For pupils in junior secondary school 3 in the L1", "src_genre": "school book", "src_cite": "Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"PNdem": 3, "COP": 3, "DET": 19, "V": 29, "PREP": 11, "N": 42, "PNrel": 13, "Vpre": 18, "V1": 3, "V2": 3, "PNposs": 4, "ADV": 18, "CONJC": 5, "PN": 28, "PUN": 20, "PRT": 11, "COMP": 2, "ADJ": 11, "CONJS": 3, "NUM": 2, "Npname": 2}, "gloss_tags": {"INDEF": 12, "PAST": 13, "3SG": 25, "DEF": 8, "PL": 3, "FOC": 2, "3PL": 6, "PROG": 4, "NEG": 5, "OBJ": 2, "PRF": 1, "FUT": 1, "PURP": 1}}
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Jɔk bin grap rɔn
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Jok stood up and run
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Jɔk bin grap rɔn.
Taywo insɛf bin grap wantɛm ɛn bigin fɔ rɔn biɛn am.
Na Taywo bin gɛt di nɛf naw ɛn i de rɔnata Jɔk we nɔ gɛt natin fɔ fɛt wit.
Wantɛm na de Taywo si motoka-layt ɛn yɛri di injin.
Na dis Jɔk bin de rɔn tranga tranga wan fɔ go mit.
Kaba na in bin de drayv di motoka.
Na da ples de i bin de go we i kɔmɔt witspid na di abule we bin de bɔn.
Na dis motoka dɛm wan tek rɔnawe.
Taywo bigin fɔ rɔn fas fas naw fɔ go pas Jɔk, bɔt i si se di motoka dɔn bigin fɔ muf ɛn Jɔk bin de tray fɔ jomp go insai.
Taywo tray fɔ gata am, bɔt Jɔk jɛs ib wan bɔndul we mek Taywo fɔdɔm bup flat wan.
Dis mek di motoka jɛs de go zigzag dɔŋ di kotokoto rod ɛn na so di tu man dɛm insay bin de kɔs.
Taywo bin butu fɔ si wetin ib am dɔŋ; di tin tan lɛk klos-bɔndul.
We i tɔn luk na di rod, i si Ayɔdele de rɔn de kam, na so i bin de blo fas fas ɛn de swɛt.
I aks Taywo wetin bi, na in i tɛl am se di tu ayampi dɛm dɔn ’jɛb’.
As dɛm de tɔk, dɛn yɛri ’pash’ ɛn lawd bang.
Dɛn no wantɛm se na di motoka dɔn kapsay so.
Dɛn fɛn shɔtkɔt rɔn go usai di sawnd kɔmɔt.
We dɛn rich to di motoka, dɛn si am fasin na wan tik.
Dɛn bin si Jɔk lidɔm tret wan nia di motoka de pini.
We dɛn luk insay dɛn si Kaba in dɔn dai.
Dɛn tek rop tay Jɔk pan ɔl we in ed de rɔn blɔd so, mek i nɔ go rɔnawe igen.
Taywo ɛn Ayɔdele tinap ɛn luk di motoka pin.
Dɛn luk Jɔk ɛn shek dɛn ed dɔn dɛn waka wan wan go na polis steshɔn fɔ go tɔk wetin apin.
I grap wantɛm bɔt i si di konkaŋ motoka dɔn muf go fawe.
Na de i sɛn in nɛf tret pan di taya we jɛs bɔs paw bikɔs i bin dɔn gɛt bɔled.
Di rod wayd na dis say ɛn di grɔn flat so Taywo bin ebul si fawe na di munshayn, na dat mek i si se pan ɔl we Jɔk de rɔn kiti-kata, i bin de staga.
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Jok stood up and run.
Taywo also stood up at once and begun running after him.
It was Taywo who had the knife now and he was running after Jok who had nothing to fight with.
Suddenly Taywo saw car lights and heard the engine.
This is what Jok was running so hard to go and meet.
Kaba was the one driving the car.
Having reached the place he was going he drove out so fast the tires were burning.
They want to run away with this car.
Taywo started running fast to bypass Jok, but he realised the car had started moving and Jok wanted to jump in.
Taywo tried to stop him but Jok just threw down a load which made Taywo fall flat.
This made the car just go zigzag down the rough road and the two men inside were just cursing.
Taywo bent down to see what made him fall; the thing looked like a bundle of clothes.
when he turned he saw Ayodele approaching, he was breathing very fast and sweating.
He asked Taywo what had happened and he said that the two thieves had crashed.
As they were talking they heard 'pash' and a loud bang.
They knew at once that the car had had an accident.
they found a shortcut to where the sound was coming from.
When they got to the car it was fastened to a tree.
they saw Jok lying straight by the car in pain.
when they looked inside they realised Kaba was dead.
they tied Jok up with a rope even though his head was bleeding so he wouldn't runaway again.
Taywo and Ayodele stood and looked at the car intensely.
They looked at Jok and shook their heads, then they walked to the police station to lay a complaint.
he stood at once but he realised the car had gone far.
Then he sent his knife straight into the tire which just burst because it was bare.
The road is wide on this side and the ground is flat so Taywo was able to see faraway in the moonlight, that is what made him realise that upon all the haste with which Jok was running, he was staggering.
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{"cont_desc": "a narrative about a hot chase", "src_desc": "For pupils in junior secondary school 3 in the L1", "src_genre": "School book", "src_cite": "Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"Npname": 24, "Vpre": 37, "V1": 12, "V2": 12, "PUN": 37, "PNrefl": 1, "V": 71, "ADJ": 23, "CONJC": 11, "Vlght": 4, "PRT": 29, "PREP": 19, "PN": 35, "DET": 23, "N": 38, "ADV": 23, "PNrel": 8, "PNdem": 5, "CONJ": 7, "DEM": 1, "V3": 1, "CONJS": 3, "COMP": 4, "NUM": 2, "PNposs": 5, "IPHON": 1, "COP": 1}, "gloss_tags": {"PAST": 15, "3SG": 27, "INCEP": 3, "PURP": 10, "OBJ": 4, "FOC": 11, "DEF": 21, "PROG": 17, "NEG": 2, "REDP": 3, "PL": 3, "PRF": 6, "DIR": 1, "INDEF": 5, "CMPR": 1, "3PL": 12, "FUT": 1, "CMPL": 1, "EXCL": 1}}
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Fɔ gi spɛshal tɔk
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Giving a special talk
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Fɔ gi spɛshal tɔk
We pɔsin wan gi spɛshal tɔk, i fɔ tek tɛm tink bɔt wetin i wan tɔk bɔt, dipipul we i de go tɔk to, ɛn aw i wan dɛn fɔ tek am.
Sɔm lɔŋ tɔk dɛn kin de bay paregraf.
Di pɔsin we de tɔk kin tɔk bɔt tin dɛn we fɔtɔch di wan dɛn we de lisin; so sɔntɛnde dɛn kin pul stori fɔ miks pan di tɔk.
Luk dis sampul:
Dis na wan spɛshal tɔk na wan Spichde ɛn Prayzgivin Sɛrimɔni, we di pɔsin we dɛn invayt fɔ tɔk, se:
“Mi yɔŋ pikin dɛm, agladi we una prinsipul aks mi fɔ kam tɔk to una tide.
Dis tide Salon yaso, una gɛt bɔku chans pas aw una mami en dadi dɛm bin gɛt.
Dat mek fɔ ol dis chans wit'tu an ɛn tu fut ' ɛn put ɔl una at pan una buklanin.
Una gɛt ticha dɛm we sabi buk gud gud wan.
Na at wok dɛn bin du fɔ ebul rich di say we dɛn de so tide.
Ɔltin gɛt in tɛm, so una fɔ wok naw ɛn una fɔ tek tɛm kil anch if una wan si in gɔt.
Buklanin gɛt pawa bikɔs wit dat nobɔdi ‘nɔ go tek una yay slip'.
Una sɛf go ebul fɔ tɔk gud wan bɔt wetin una biliv.
Nobɔdi nɔ go mek una rederaun ɛn wetin una sabi go de wit una tete una dai.
Dis na tɛm we skulpikin insɛf kinpik wetin i wan fɔ bi bambay.
If na una an una wan fɔ wok wit nɔmɔ, ɔ if na bukwokuna want, ɔ na biznɛs, ɔ ɛnitin igen, wans nɔmɔ una ‘put yay dɔŋ, fɔ si unanos,’ una gɛt di chans.
So mi lili padi dɛm, na dis a go lɛf wit una.
Big impɔtant pipul nɔ rich usay dɛn de tide bay chans o, na wok dɛn bin de wok at at wan we dɛn kɔmpin dɛn bin de pan ladida.
Dis na wan stori we a wan fɔ mek una memba ɔltɛm.
Wan fama bin de.
I bin gɛt sɔm fɔl pikin.
Wan de i si wan igul pikin, na de i tek am miks di fɔl pikin dɛm.
Wan de di fama tek am ɛn tɛl am se, ' Igul, yu nɔ fɔ de na grɔn lɛk fɔl, flay go ɔp usay yu fɔ de '.
I es di igul ɔp bɔt wɛn i lɛf am di igul fɔdɔm bup na grɔn.
Di fama es am bak sɛkɛn tem, bɔt di igul fɔdɔm bup na grɔn igen.
Bɔt ditɔd tɛm we di fama es am, di igul opin in fɛda dɛm wayd wayd wan, es dɛn ɔpwan, tu tɛm.
Dɔn i flay go ɔp ɔp tete di fama nɔ ebul si am igen.
So mi pikin dɛm, una nɔ fɔ bi lɛk fɔl nɔmɔ.
Una fɔ tray bi lɛk di igul, una fɔ go te una gɛt wetin una want na layf.
A tɛl una tɛnki we sidɔm saful lisin wit ɔl una at.”
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To give a special talk
Before a person gives a speech he has to think of what to say, the people he will be talking to and how he wants them to perceive him.
Some long talks are usually a paragraph.
The person who talks usually talks about things that touch the ones who listen; sometimes they can mix a little story in the talk.
Look at this example:
This is a special talk on the speech day of a prizegiving ceremony, where the person they have invited talks:
my young children, i was happy when your principal asked me to come and talk to you today.
Today in this room, you have more possibilities than your parents had.
So grab this chance with both hands and feet and work hard for an education.
You have teachers who know good books.
All this hard work they did to be able to become who they are today.
There is time for everything, so you have to work now and in order to see the organs of an ant you have to be careful in killing it.
Education is key because with that no one can cheat you.
You will be able to talk about what you believe.
Nobody will make you go about aimlessly and what you know will stay with you till death.
This is the time when school children can choose what they want to be themselves.
If you only want to work with your hands, or if you want to work with books, or a business, or anything, once you set your mind on it you get the chance.
So my little friends this is what i will leave you with.
Famous and important people have not gotten where they are today by luck o, they worked hard very long.
This is a story which I want you to always remember.
There was a farmer.
He had some chicks.
One day he saw an eaglet, took it and added it to the chicks.
One day the farmer took it and said, 'eagle, you shouldn't be on the ground like a fowl, fly into the sky where you belong'.
He raisedthe eagle up but when he let go the eagle fell back to the ground.
The farmer raised him up a second time, but the eagle fell back on the ground again.
But the third time when the farmer raised him, the spread its wings wide and raised them both.
After it flew higher and higher till the farmer could no longer see it.
So my childrem, you shall not be like a fowl.
you should be like the eagle, you should achieve what you want in life.
I thank you all for paying attention with all your heart.
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{"cont_desc": "A narration about giving speeches and an example of a speech.", "src_desc": "For pupils in junior secondary school 3 in the L1", "src_genre": "School book", "src_cite": "Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"PRT": 38, "V": 72, "ADJ": 26, "CONJ": 6, "N": 87, "V1": 13, "V2": 13, "PUN": 55, "PN": 69, "Vmod": 10, "ADV": 39, "DET": 30, "PNrel": 16, "Vpre": 17, "PREP": 23, "CONJC": 10, "CONJS": 8, "PNdem": 9, "PNposs": 10, "NUM": 3, "COP": 4, "PNrefl": 1, "COMP": 1, "ORD": 2, "Vlght": 1}, "gloss_tags": {"PURP": 13, "3SG": 23, "INDEF": 19, "DEF": 18, "PROG": 5, "3PL": 10, "PL": 10, "HAB": 2, "FOC": 8, "V>N": 1, "1SG": 7, "2PL": 32, "OBJ": 12, "PAST": 6, "NEG": 6, "FUT": 5, "EXCL": 1, "REDP": 2, "2SG": 2, "CMPR": 3, "CMPL": 1}}
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Luk som nyuzpepa
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Look at some newspapers
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Ɔl nyuzpepa gɛt wɔd we rayt big big wan pantap di nyuz dɛn fɔ kech pɔsin yay fɔ mek pɔsin wan fɔ rid wetin di nyuz se.
Di lɛta dɛn kin big fawe pas di ɔda wan dɛn we de bɔtɔm.
Sɔm di pikchɔ dɛm kin luk fɔni, bɔt dɛn ɔl kin gɛt minin biɛn dɛn.
Nɔto nyuz nɔmɔ kin de na nyuzpepa.
Sɔm stori ɛn advatismɛnt sɛf kin de.
ɛn sɔntɛm igen dɛn kin drɔ sɔm pikchɔ dɛn we de tɔk bɔt pɔlitiks ɔ bɔt sɔm bad tin we pipul dɛm de du.
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All newspapers have headlines that attract viewers and make them want to read the news.
The letters are far bigger than the ones at the bottom.
Some of the pictures look funny, but they all have a meaning.
There are not only news in the newspaper.
There are some stories and advertisment too.
And sometimes they draw some pictures which talk about politics or about some bad things people are doing.
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{"cont_desc": "This is about the contents in a newspaper", "src_desc": "For pupils in junior secondary school 3 in the L1", "src_genre": "School book", "src_cite": "Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"ADJ": 7, "N": 19, "V": 11, "PNrel": 5, "DET": 6, "PREP": 3, "PRT": 10, "V1": 1, "V2": 1, "V3": 1, "PUN": 7, "Vpre": 10, "PN": 10, "CONJS": 1, "ADV": 6, "CONJC": 3}, "gloss_tags": {"REDP": 2, "INDEF": 6, "DEF": 5, "PL": 6, "PURP": 3, "HAB": 6, "PROG": 4, "3PL": 3, "OBJ": 1, "NEG": 1}}
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Fɔ di bɔd dɛm
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For the birds
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Wan bɔd dɔn fly kam sidon pan wan elektrik waya.
Wan oda bɔd dɔn flai kam sidon nia am bot di fɔs bɔd nor gladi se i kam sidon nia am so I de fɛt wit am.
Naim bɔku bɔd dem flai kam sidon pan di waya enh den ɔl de fɛt.
Naim wan big bɔd we sidon pan di elektrik pol kɔl den atɛnshon.
Den ɔl shat den mot de luk am.
Naim den bigin de falamakata am ehn mek fon of am.
So den ɔl push go sidon na di midul of di waya.
Di big bɔd flai kam sidon na den midul.
Di waya bigin go dɔn bikos di big bɔd im evi.
Di bɔd dem ɔl dɔn quis na midul so den de ala pan di big bɔd.
Wan bɔd bɛt di big bɔd naim i tɔnɔbɔ pan di waya bot im fut sti ol di waya ehn im hed pɔint na grohn.
Naim tu bɔd dem bigin bɛt bɛt im fut le im fodon ehn di oda bɔd dem de sɔpot den.
Wan bɔd si se di big bɔd in ed dɔn tɔsh grohn ehn di waya dɔn kam dɔn tuu mos.
Di big bɔd im fut kɔmot from di waya naim di waya shut di bɔd dem go op ehn ɔl den fɛda dem lɛf bien.
Naim den bigin fodon wan bai wan na grohn nia di big bɔd.
Den ɔl fodon witaut fɛda dem.
Den shem ehn go haid bien di big bɔd we bin de laf den.
Anoda bɔd bak dɔn flai kam sidon pan di waya ehn di fɔs bɔd de fɛt wit dis oda bɔd.
A de wahch wan shoht vidio we den taitul ‘foh di bɔd dem’.
Di big bɔd wan foh tɔk tu den bot den nor wan foh men am.
So den tɛl di tu bɔd dem we de bɛt bɛt am foh lef bot i bin don tuu leit.
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A bird has come to perch on an electric wire.
Another bird has come to perch by him but the first bird is not happy to have him by his side so he is fighting with him.
Then plenty birds came to perch on the wire and they were all fghting.
Then a big bird perching on the electric pole called their attention.
They all shut their mouths looking at him.
Then they started mimicking him and made fun of him.
So they all moved and sat in the middle of the wire
The big bird flew and sat in between them.
The wire started going down because the big bird was heavy.
the birds have been squeezed in the middle so the are shouting at the big bird.
one bird bit the big bird then he turned up-side-down but his feet still held unto the wire and his head pointed to the ground
Then two birds started pecking his feet so he will fall and the other birds were supporting them
One bird realised that the big bird's head has already touched the ground and the wire has being stretched too much.
The big bird's foot came off the wire and the wire shot the birds up and all their feathers were left behind.
Then they started falling one by one to the ground by the big bird.
They all fell without feathers.
They were ashamed and hid behind the big bird who was laughing at them.
Another bird too has come to perch on the wire and the first bird is fighting with this other bird too.
I am watching a short video which is titled 'For the birds'.
The big bird wants to talk to them but they refuse to listen to him.
So they asked the two birds pecking him to stop but it was too late.
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{"cont_desc": "a short video about some disagreeing birds", "src_desc": "Original resource: Textbook for pupils in junior secondary school 3 in the L1", "src_genre": "video", "src_cite": "For The Birds Original HD 720p (2013). Youtube", "src_format": "Youtube cartoon video", "src_link": "https://www.youtube.com/watch?v=pWIVoW9jAOs", "pos_tags": {"DET": 32, "N": 53, "Vpre": 18, "V1": 10, "V2": 10, "V3": 6, "PREP": 27, "ADJ": 23, "PN": 34, "CONJ": 7, "ORD": 2, "PRT": 14, "COMP": 2, "CONJC": 7, "V": 35, "ADV": 14, "PUN": 13, "PNrel": 4, "PNposs": 9, "Vlght": 4, "CONJS": 4, "NUM": 5, "PNdem": 1}, "gloss_tags": {"INDEF": 5, "PRF": 6, "DIR": 8, "3SG": 19, "OBJ": 13, "DEF": 27, "NEG": 2, "PROG": 10, "PL": 9, "3PL": 18, "INCEP": 4, "REDP": 2, "PAST": 2, "1SG": 1, "PURP": 3}}
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Bɔdu ɛn Bisi
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Bodu and Bisi
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Wan Satide, Bɔdu ɛn Bisi go makit na de dɛn si di dɛbul we de fɛn wichman.
Bɔdu rɔn go ayd na wan yad, bɔt Bisi we gɛt liba tinap de luk.
Na de wan pan di man dɛm we bin de biɛn di dɛbul tɛl am se if i nɔ kɔmɔt de, i go gi am dɔtibit.
Bisi nɔ braskitul am sɛf.
We Bɔdu kɔl am, i tɛl am fɔ pulmɔt de.
Bɔdu tray fɛn chans drɛg am we i tɔn in bak.
ɛn tɛl am nɔ fɔ de mek maynd pan dɛn kayn pipul de we gɛt badat so.
bambay dɛn go jɛs pwɛl in bɔdi fɔ natin.
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One Saturday, Bodu and Bisi went to the market and there they saw the masquerades hunting for witches.
Bodu ran and hid in a yard, but Bisi who was fearless stood and watched.
Then one of the men behind the masquerades told him that if he doesn't leave he would give him a sound beating.
Bisi didn't even mind him.
When Bodu called him, he told him to mind his business.
Bodu tried to drag him from behind.
Perhaps they would just destroy his body for nothing.
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{"cont_desc": "a narrative about two people who met masquerades hunting witches.", "src_desc": "Original resource: Textbook for pupils in junior secondary school 3 in the L1", "src_genre": "school book", "src_cite": "Original resource: Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Format of the original resource: Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"DET": 5, "N": 12, "PUN": 10, "Npname": 7, "CONJC": 2, "V": 17, "PRT": 8, "ADV": 9, "PN": 14, "PNrel": 4, "Vpre": 6, "V1": 3, "V2": 3, "V3": 2, "PREP": 5, "CONJS": 2, "ADJ": 2, "NUM": 1, "COMP": 1, "CONJ": 2, "PNposs": 2, "PNdem": 1}, "gloss_tags": {"INDEF": 2, "FOC": 2, "3PL": 2, "DEF": 3, "PROG": 3, "PL": 1, "PAST": 1, "3SG": 13, "OBJ": 6, "NEG": 3, "FUT": 1, "PURP": 1, "IRR": 1}}
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Draisizin
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Dry season
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Da wan de lɛk ɛnjɔymɛnt.
Bɔt fɔ tru,draisizin no prɔblɛm, ɛnitin yu wan du yu kin du.
Yu kin bruk blankit sɛf I kin drai bifo nɛt kam.
Dɛn wan we gɛt kapɛt na da tɛm de dɛn kin was am.
Nɔto den tɛm nɔmɔ yu kin ɛnjɔy draisizin o, nɛt sɛf gɛt in yon.
Dɛn wan we tap klos sɔlwata kin de ple mun-shayn bebi.
Dɛn kin mɛk dans sɛf frɔm nɛt tete doklin.
Ɔlsai kin gɛt dɔst nɔn lɛk dɛn sai we ta rod nɔ de.
Dɔst kin mared di lif dɛn, di os, di fɔnichɔ, a se ɔltin.
If yu lɛf yu mɔt opin lɔŋ sɛf dɔst go ful am.
Di dɔst in mɛk yu gɛt kol.
Ɛn dat kin gi yu sik sɛf if yu nɔ bikayful.
Sɔm man kin gɛt sɔm bad bad sik so, we i pit na grɔn so, if i drai ɛn di briz blo am pan yu, wɛl na in dat.
Sɔntɛm sik na bad tin, bɔt wan ɔda tin we bad lɛk sik lɛf lilibit na di ɔt.
Di ples kin ɔt bad bad wan, nɔn lɛk Mach mɔnt.
Mach mɔnt san du fɔ drai watasai sɛf.
Yu kin was pas tri tɛm fɔ de ɛn dat sɛf kin du fɔ gi yu kol.
We a tɔk bɔt dans so, a mɛmba wan ɔda dans we draisizin kin briŋ, da na di dɔst dans.
‘Drai sizin no prɔblɛm’ na so mi ɔnkul kin se.
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That one likes to enjoy.
Truly dry season is not a problem, you are able to do anything you want to do.
You can wash a blanket and it gets dry before night falls.
Those who have carpets wash them during this time.
Those are not the only times you can enjoy the dry season, the night also has its own.
Those who live close to oceans play 'moonlight baby'.
They usually dance from the night till sunrise.
Everywhere is usually dusty especially places without tarred roads.
Dust usually marries the leaves, the houses, the furniture, i mean everything.
Even if you leave your mouth open for long dust will fill it up.
The dust makes you catch a flu.
And if you are not careful that can even make you sick.
Some people become so sick that when they spit on the ground and it dries up and the wind blows it up on you, well then that's it.
Maybe to be sick is bad but another thing which is also as bad as sickness is the heat.
The place usually becomes very hot, especially in the month of March.
The sun during the month of March is enough to dry a river.
You can bath trice a day and that is even enough to give you cold.
When i talk about dance i remember another dance which the dry season brings, that is the dust dance.
'Dry season is not a problem' my uncle used to say.
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{"cont_desc": "a narrative about the dry season in Sierra Leone", "src_desc": "For pupils in junior secondary school 1 in the L1", "src_genre": "School book", "src_cite": "Pearce, N. & Pearce, R. (1996). Lɛ Wi Lan Krio JSS 1. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"PNdem": 6, "PN": 37, "ADV": 23, "V": 34, "N": 54, "PUN": 32, "CONJ": 4, "PREP": 6, "ADJ": 17, "PRT": 11, "V1": 2, "V2": 2, "Vmod": 5, "Vpre": 12, "PNrel": 5, "PNposs": 3, "DET": 8, "CONJS": 4, "CONJC": 3, "COP": 4, "NUM": 3, "COMP": 1}, "gloss_tags": {"NEG": 5, "2SG": 12, "3SG": 9, "HAB": 10, "3PL": 5, "FOC": 2, "EXCL": 1, "PROG": 1, "REDP": 1, "INDEF": 4, "DEF": 8, "PL": 1, "1SG": 4, "FUT": 1, "OBJ": 3, "MOD": 1, "ADJ>N": 2, "COND": 1, "PURP": 2}}
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Dis na aw fɔ mek kol.
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This is how to make coal.
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Dis na aw fɔ mek kol.
Fɔ mek kol, na bɔku tin fo du.
Na fɔ go na dɛn tik tik bush ɛn pik tik we de mek fayn trɔŋ kol, kɔt am dɔŋ ɛn chap chap am af af, ɛn lɛf am fɔ dray.
Mek wan wayd ol, pak di tik dɛm insai.
Put karozin ɔ ɛnitin we go mek di tik kech.
Kɔba di ol wit rɔ lif dɛn ɛn sɔm dɔti ɛn layt di faya.
Di af af tik dɛm fɔ bɔn wan ol de.
We dɛn dɔn bɔn dɔn, pul di dɔti ɛn di lif we nɔ bɔn.
Di blak kol go de bɔtɔm.
Put di kol na bag ɔ blay.
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This is how to make coal.
In order to make coal, there is a lot to be done.
One has to go into those thick bushes/forest to pick a tree which can make fine strong coals, cut it down and divide it into smaller pieces and leave it to dry.
Make a wide hole and park the wood inside.
Pour kerosine or anything which will burn on the wood.
Cover the hole with fresh leaves and some sand then light the fire.
The pieces of wood should burn for a whole day.
After burning, remove the dirt and the leaves which did not burn.
The black coal will be at the bottom
Put the coal in a bag or basket.
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{"cont_desc": "How to make coal from trees.", "src_desc": "For pupils in junior secondary school 3 in the L1", "src_genre": "School book", "src_cite": "Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"PNdem": 1, "COP": 2, "ADV": 2, "PRT": 10, "V": 22, "N": 23, "PUN": 13, "ADJ": 10, "Vmod": 2, "PREP": 4, "PN": 6, "CONJC": 8, "PNrel": 3, "Vpre": 4, "DET": 11, "NUM": 1, "CONJ": 1, "Vlght": 1}, "gloss_tags": {"PURP": 4, "FOC": 2, "3PL": 2, "REDP": 4, "PROG": 1, "3SG": 3, "OBJ": 3, "INDEF": 2, "DEF": 9, "PL": 3, "FUT": 2, "ADJ>N": 2, "PRF": 1, "CMPL": 1, "NEG": 1}}
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Di dog ɛn in riflekshon
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The dog and his reflection
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I spai wan bucha shap we i go insai kwik go tif wan fain fat bon pan di sef.
I kam teh i mit wan brij.
We i bin de kros di brij, i luk insai di wata ehn wetin i si?
I si anoda dog we fiba am, ehn i bak ohl bon na im moht.
Den i go tek di oda bon ehn ron wit di tu bon dem.
Bai di tem i rialais im mistek i bin dɔn tu let, so i waka go hangri ehn sori, boht sohntehm i dɔn get smohl sens.
Di hangri beleh dog mek op im maind se i wan da oda bon.
Wan de wan dog de waka waka de luk for fud.
I ron go insai di forehst, gladi wit di bon I di chamcham.
So i trai fɔ ska di oda dog mek i fred ehn lef di bon.
Boht we i opin im moht de trai ska di oda dog, di bon fohdon frohm im moht insai di wata, we i noh go si am egen.
Di hangri beleh dog don mistek im on reflekshon insai di wata fɔ anoda dog we ohl bon.
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He spied a butcher's shop which he quickly entered and stole a fine fat bone on the shelf.
He came until he met a bridge.
When he was crossing the bridge, he looked into the river and what did he see?
He sees another dog which resembles him and he too held a bone in his mouth.
Then he will take the other bone and run with the two bones.
By the time he realised his mistake it was too late, so he walked away hungry and sad, but perhaps a little wiser.
The greedy dog decided that he wanted that other bone.
One day a dog was walking looking for food.
So he tried to scare the other dog to make him afraid and drop the bone.
But when he opened his mouth to scare the other dog, the bone fell from his mouth into the water, never to be seen again.
The greedy dog has mistaken his own reflection in the river for another dog holding a bone.
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{"cont_desc": "a short story about a greedy dog", "src_desc": "youtube video", "src_genre": "video", "src_cite": "The dog and His Reflection - Aesop's fables (2011). Youtube", "src_format": "Youtube cartoon video", "src_link": "https://www.youtube.com/watch?v=QpWKBBDyiqo", "pos_tags": {"PN": 21, "V": 25, "DET": 19, "N": 35, "PNrel": 4, "PREP": 11, "ADJ": 16, "V1": 6, "V2": 4, "ADV": 9, "CONJ": 4, "Vpre": 10, "CONJC": 5, "Wh": 1, "PNposs": 6, "NUM": 1, "PRT": 3, "CONJS": 1, "COMP": 1, "PNdem": 1, "PUN": 7}, "gloss_tags": {"3SG": 27, "INDEF": 5, "DEF": 14, "DIR": 1, "PAST": 2, "PROG": 4, "OBJ": 2, "FUT": 2, "PL": 1, "PRF": 2, "PURP": 1, "NEG": 1}}
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Aw Spaida gɛt smɔl wes
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How Spider got a small waist
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Bra Spaida na bin awangɔt pɔsin.
Wan tɛm bin de we fo vilej bin gɛt awojɔ di sem de.
Ɔl di chif dɛm na di fo vilej kɔl Bra Spaida fɔ go dɛn awojɔ.
Bra Spaida dɔn gladi se da de de na wan go bi.
Bifo gud it go wes na bɛlɛ go bɔs.
Bɔt i dɔn luk dis tin, i dɔn luk am.
If i let fɔ go na ɛni pan di awojɔ dɛm sɔntɛm i nɔ go mit bɛtɛ.
Spaida na man we kin lɛk fɔ de wɛn dɛnde pul it, so i go gɛt di bɛst pat.
I nɔ du wan, i nɔ du tu, i go na di vilej dɛm wan bai wan ɛn tɔk to di chif dɛm.
Dis na wetin i tɛl dɛn.
Luk dis rop, yu go ol wan pat, dɛn mi go tai di ɔda pat rawnd mi midul.
Wɛn yu kuk-uman dɛm wan put di pɔt dɔŋ, jɔs drɔ di rop.
Bifo jako kɔt yai a go dɔn rich ya.
Bra Spaida mek dis arengmɛnt wit ɔl ɔf di chif dɛm, dɛn i fɛn wan jɔnkshɔn we ɔl di rod we kɔmɔt na di fo vilej dɛm mit.
Bra Spaida tai di fo rop rawnd in bɔdi de wet fɔ di tɛm we di fɔs vilej go kuk dɔn.
We i tinap de wet fɔ lɛ di fɔs vilej kuk dɔn, na so i de mɛmba aw i go it di bif ɛn di bon ɛn di binch, ɛn aw i go sɛt rɛkɔd pan di panwayn.
Wan tɛm nain i fil wan pan di rop dɛm bigin tait, ”Ɛn-ɛn, tin dɔn bigin!
”na so I tink na in at.
Wan tɛm i fil di ɔda rop jak am ”Hun!"
Bai di tɛm we i wan lus wan pan di rop dɛm di ɔda tu jak am.
So ɔl di fo rop dɛm de drɔ am ya, yanda, oba yanda.
I bi se di fo vilej dɛm ɔl kuk dɔn togɛda ɛn ɔlman drɔ Bra Spaida togɛda.
”Wai o ya!
Mi mami o!
A beg o!
Una lɛf fɔ drɔ o!
Na wan pɔsin na wan pan di vilej dɛm jɔs tink se Bra Spaida nɔ kin dile so, sɔntin mɔs dɔn apin.
Nain i fala di rop we Bra Spaida bin gi dɛn chif te i go fɛn Bra Spaida af dai wan.
Di rop dɔn it in midul te i dɔn smɔl so.
So na dat mek Spaida in midul smɔl so, ɛn na dat mek bigyai nɔ gud.
A go dai o!”.
Bra Spaida ala, nobɔdi nɔ yɛri am, i ala ala te in vɔys lɔs.
Wan de ya, na Bra Spaida bin de.
I wan kin it ɔltin ɛn natin nɔ fɔ pas am.
”Chif yu no se a lɛk yu vilej ɛn mi na yu bɛsfrɛn, so a wan mek shɔ se a kam yu awojɔ.
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Brother Spider was a greedy person.
There was a time when four villages had a feast on the same day.
All the chiefs in the four villages called Brother Spider to attend their feast.
Brother Spider was happy that that one day will happen.
Instead of good food to go waste the stomach will rather burst.
But he has really considered this thing.
If he is late for any of the feasts he might not get anything better.
Spider is someone who likes to be around when food is dished out so he can get the best part.
He didn't do one or two but he went to the villages one after the other to talk to the chiefs.
This is what he told them.
Look at this rope, you will hold one part and i will tie the other part around my waist.
When your cooks are done with the food just pull the rope.
Before Jako blinks i will have been there.
Brother Spider made this arrangement with all the chiefs then he found a junction where all the roads from the four villages met.
Brother Spider tied the four ropes round his body waiting for the time the first village will finish cooking.
When he stood waiting for the first village to finish cooking, he was imagining how he will eat the meat, bones, beans and how he will set a record on the palmwine.
On one occassion he felt one of the ropes begin to tighten, "En-en, things have begun!
So he thought in his heart.
Once again he felt the other rope pulling him "Hun!"
By the time he wanted to loosen one of the ropes the other two jacked him.
So all the four ropes are pulling him here, there, and over there.
It seems like the four villages finished cooking together and everyone pulled brother spider at the same time.
"Wait here!"
My mother o!
I beg o!
You people should stop pulling o!
One person from one of the villages realised that brother spider never delays so something must have happened.
Then he followed the rope which brother spider gave to their chief till he found brother spider half dead.
the rope had eaten into the middle part of his body till it became very small.
So that is why spider has a small waist and that is why greed is not good.
I will die o!
Brother spider screamed, nobody heard him, he screamed and screamed till he lost his voice.
Once upon a time, there lived brother Spider.
He alone eats everything and nothing should pass him by.
"Chief you know that i like your village and i am your bestfriend, so i want to make sure i attend your feast.
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{"cont_desc": "A narrative about how Spider got his small waist.", "src_desc": "For pupils in junior secondary school 1 in the L1", "src_genre": "school book", "src_cite": "Pearce, N. & Pearce, R. (1996). Lɛ Wi Lan Krio JSS 1. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"N": 92, "PRT": 39, "COP": 6, "ADJ": 15, "PUN": 55, "DET": 35, "ADV": 27, "CONJ": 16, "NUM": 19, "Vpre": 30, "V": 70, "PREP": 21, "PNposs": 13, "COMP": 5, "PNdem": 6, "PN": 51, "PNrel": 5, "CONJS": 2, "CONJC": 8, "V1": 5, "V2": 5, "Npname": 1, "ORD": 2, "Vlght": 5, "Vmod": 2}, "gloss_tags": {"FOC": 9, "PAST": 5, "INDEF": 3, "DEF": 31, "PL": 11, "PURP": 4, "3PL": 6, "PRF": 7, "FUT": 13, "3SG": 35, "OBJ": 6, "NEG": 7, "HAB": 3, "PROG": 5, "2SG": 6, "1SG": 10, "CMPL": 3, "INCEP": 2, "EXCL": 9, "REDP": 1, "2PL": 1}}
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Advatismɛnt
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Advertisement
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Advatismɛnt na aw fɔ tɔch pɔsin at wit wɔd ɛn pikchɔ fɔ mek i bay sɔntin.
Sɛf dis na wan we fɔ ol pɔsin at, mek i lisin wetin pɔsin de tɔk bɔt sɔntin we go bi, lɛk tiata, ɔ kɔnsat, ɔ spɔts ɔ jɔmp ɔ munlayt piknik ɛn dɛn kayn tin de.
Sɔm advatismɛnt kin mek pɔsin ankrin fɔ go si ɔ bay sɔntin bikɔs i tan lɛk i impɔtant.
Sɔm advatismɛnt kin gɛt sɔm muzik we kin kech pɔsin yes fɔ lisin — dis nem jingul.
Sop o sop mek fɔ yu!
We yu yuz am fɔ bruk, i go mek yu klos wayt lɛk shatin ɛn smɛl swit ɔltɛm.
Bay am tide ɛn si fɔ yusɛf.
I de na ɔl dɛn big shap ɛn fanamakit fɔ sɛl ɛn in prayz go mit yu pɔkit.
Di ple we yu bin de wet fɔ dɔn kam!
‘Di BAMBAY’ na di ple we go tɔch yu at, chenj yu layf ɛn mek tin bɛtɛ fɔ yu.
Kam na Yu YON Ɔl, et o'klɔk, Tyusde ɛn Wɛnsde, afpas sɛvin na nɛt.
Ɔl dɛn impɔtant pipul go de de.
Yusɛf fɔ de de, nɔ lɛf biɛn!
Kam wit yu padi ɛn fambul dɛm.
Di tikit na wan tawzin lion nɔmɔ fɔ big pɔsin ɛn jɛs fayv ɔndrɛd lion fɔ pikin.
Fɔ pulwɔd fɔ ɔlman fɔ yɛri.
Dis na wetin dɔn apin lɛk bɛrin, tin we gɛt fɔ bi lɛk mitin, krused, ɔ kɔnfrɛns ɛn sɛf we impɔtant pɔsin dɔn kam na ples we ɔlman de wet fɔ am.
Rid dɛn sampul ya:
Di kɔmiti na Malɔn Vilej pulwɔd se, di mitin fɔ pik di edman fɔ dis ia go bi Frayde Jun Fo na di vilej makit fayv o’klɔk ivintɛm.
Ɔl big pipul fɔ de de di rayt tɛm.
Wi sɔri fɔ tɛl una se Pa Wekreku Frɛnch, we bin de nɔmba 10 Watasay Rod, Bɛnka Vilej, day Mɔnde Ɔgus siks.
I bin ol wan ɔndrɛd ia.
I lɛf siks pikin, Tile, Alafia, Tokumbɔ, Dele, Ayna ɛn Sɔnibɔy, bɔku gran ɛn gretgranpikin, ɛn fambul-in-lɔ dɛm.
Dɛn go chɔchin am Sɔnde Ɔgus twɛlv na Yi Fetful chɔch na di vilej, fo o'klɔk santɛm ɛn dɛn go bɛr am na di vilej beringrɔn.
Mi fambul dɛn, di big alejo we wi bin de wet fɔ, Pa Chuku Tɔna, dɔn kam naw!
Una lɛ wi ɔl tinap ɛn klap fɔ tɛl am kabɔ!
Redio, tɛlivishɔn ɛn posta na dɛn fɔ yuz fɔ tɔk bɔt tin fɔ advatayz ɛn pulwɔd fɔ ɔlman fɔ yɛri.
Rid dɛn wan ya:
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advertisement is how to touch a person's heart with words and pictures to make him/her buy something.
This is even one which should capture a person's heart to make him listen to what a person is saying about what is going to happen, like theatre or a concert or sports or school entertainment or moonlight picnic and others.
Some advertisement makes people crave to go and see or buy something because it looks important.
Some advertisements usually have music which catches the attention of a person - it is called a jingle.
Soap oh soap made for you!
When you use it to wash (your laundary), it makes your clothes as white as satin and smell sweet always.
Buy it today and see for yourself.
It is available in all the big shops and markets and its price will meet your pocket.
The play which you have been waiting for is here!
'THE BAMBAY' is the play which will touch your heart, change your life and make things better for you.
Come to All Yours, eight o'clock, Tuesday and Wednesday, half past seven at night.
All the important people will be there.
You should be there yourself, don't be left behind!
Come with your friends and families.
The ticket is one thousand leones only for an adult and just five hundred leones for a child.
To give an announcment.
This includes what has already happened like a funeral, future occurrence like a meeting, crusade, or conference and even when an important person arrives at a place where everyone is waiting for him.
Read these examples:
The committee at Malon Village announced that the meeting to select a chairman for this year will be on Friday June 4th at the village market at five o'clock in the evening.
All important people should be there on time.
We are sorry to tell you, that Pa Wekreku French, who lived at number 10 Waterside Road, Benka Village, died on Monday 6th of August.
He was one hundred years old.
He left six children, Tile, Alafia, Tokumbo, Dele, Aina and Soniboy, many grand and great-grandchildren, and family members.
There will be a burial service on Sunday August twelve at Ye Faithful church at the village, four o'clock in the afternoon, then he will be buried at the village cemetary.
My family, the big personality we have been waiting for, Pa Chuku Tona, is here now!
Let us all stand and welcome him!
Radio, television and posters are used for advertisement and announcements.
Read these ones:
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{"cont_desc": "A narrative about advertisement.", "src_desc": "For pupils in junior secondary school 3 in the L1", "src_genre": "School book", "src_cite": "Cline-Cole, E. (1996). Lɛ Wi Lan Krio JSS 3. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"N": 98, "COP": 11, "ADV": 25, "PRT": 21, "V": 56, "PREP": 22, "CONJC": 23, "PN": 34, "PUN": 55, "PNdem": 9, "NUM": 16, "PNrel": 11, "Vmod": 5, "Vpre": 22, "CONJ": 4, "ADJ": 18, "DET": 15, "V1": 1, "V2": 1, "CONJS": 2, "PNrefl": 2, "PNposs": 5, "Npname": 18, "COMP": 2}, "gloss_tags": {"PURP": 14, "3SG": 15, "PROG": 5, "FUT": 8, "INDEF": 3, "HAB": 1, "EXCL": 1, "2SG": 10, "OBJ": 7, "DEF": 13, "PAST": 3, "PRF": 5, "NEG": 1, "PL": 3, "1PL": 3, "2PL": 2, "3PL": 4, "1SG": 1, "IMP": 1, "FOC": 1}}
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Lɔfti ɛn Lili
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Lofti and Lili
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Lɔfti na bin man, bɔt na big big man.
I gɛt bɔdi ɛn langa so.
Nobɔdi nɔ bin no in nem.
Bɔt we i big ɛn langa dɛn jɔs kɔl am Lɔfti.
Wɛn big pɔsin kɔl am Lɔfti I kin ansa.
Bɔt i kin vɛks wɛn pikin kɔl am so.
Wɛn smɔl pikin tinap nia Lɔfti, Lɔfti kin fiba jayant.
Wɛn i tinap dɛn kin fiba plɔm tik.
In bɔdi tik lɛk brɛfut tik ɛn na so i tranga.
If yu tek tik nak am na in chɛst di tik mɔs brok.
In ed fiba tu man yon,wit yai we rɛd lɛk faya.
I bin gɛt mustash lɛk tu smɔl brum pantap in mɔt.
Wɛn i tɔk i tan lɛk we os de fɔdɔm.
Lɔfti bin gɛt ia ɔlsai na in bɔdi we sho se i gɛt trɛnk.
Di ia na in yes ɛn in nos sɛf de sho.
In an, in fes, in fut, ɛn in chɛst ɔl gɛt ia.
In tit big big, bɔt in yes smɔl.
I de waka wit trɛnk, tɔk wit trɛnk ɛn fɛt wit trɛnk.
I kin bit tɛn man togɛda.
I kin ol motoka lɛ I nɔ muf.
I yala lɛk plɔm, pan ɔl we Lɔfti in bin blak lɛk ta.
Lili na smɔl uman ɛn if i de fawe i kin luk lɛk lili pikin.
Lili gɛt pikin fes wit pikin voys.
In ia lɔŋ ɛn fain ɛn nɔ at fɔ kom.
Lili in fut so smɔl yu go min na sayz wan i de wɛr.
Wɛn Lili ɔri in fut kin fas na grɔn lɛk i gɛt mashin ɔnda in sus.
Lili in fes fain lɛk tin fɔ it ɛn na so Lɔfti lɛk Lili lɛk aw Lili insɛf lɛk am.
In fut dɛm big ɛn langa langa.
In nos so big if i blo tranga nia panlamp i mɔs ɔt.
In wɛf Lili i bin difrɛn.
In an dɛm smɔlsmɔl ɛn saf so.
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Lofti was a man but a very big man.
He was well built and tall.
Nobody knew his name.
But because he was big and tall they just called him Lofti.
When elderly people called him Lofti he usually answers.
But he usually gets angry when children call him that.
When a small child stands near Lofti, he usually looks like a giant.
When he stands they look like a plum tree.
His body stature was like a breadfruit tree and that is how hard/strong he was.
If you hit him on the chest with a stick, the stick must break.
His head resembles that of two men, with eyes as red as fire.
He had mustache like two small brooms on his mouth.
When he speaks it is like a house falling down.
Lofti had hair all over his body which shows that he had strength.
The hair in his ears and his nose are even showing.
His hand, his face, his foot and his chest all had hair.
His teeth are big but his ears are small.
He walks with strength, talks with strength and fights with strength.
He can beat ten men together.
He can hold a car so it can't move.
She was fair as plum as much as Lofti was dark as tar.
Lili is a small woman and when she is faraway she usually looks like a little child.
Lili has a child's face and a child's voice.
Her hair was long and nice and not difficult to comb.
Lili's feet were so small that one will think she wears size one.
When Lili is in a hurry her steps are as fast as if she has a machine under her shoes.
Lili's face is as nice as something to be eaten and that is how Lofti likes Lili like the way she also likes him.
His feet were big and long.
His nose is so big that if he blows it very hard near a lantern it must go off.
His wife Lili was different.
Her hands were very small and soft.
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{"cont_desc": "A narrative about a man called Lofti and his wife Lili", "src_desc": "For pupils in junior secondary school 1 in the L1", "src_genre": "School book", "src_cite": "Pearce, N. & Pearce, R. (1996). Lɛ Wi Lan Krio JSS 1. Freetown: Lekon Publishing.", "src_format": "Small book with pictures in black and white format", "src_link": "Beatrice Owusua Nyampong (2015) Krio Corpus of short narratives. http://typecraft.org", "pos_tags": {"Npname": 16, "PRT": 13, "COP": 5, "N": 67, "PUN": 40, "CONJ": 10, "ADJ": 29, "PN": 33, "V": 40, "CONJC": 12, "Vpre": 14, "PNposs": 24, "ADV": 26, "CONJS": 2, "PREP": 13, "V1": 1, "V2": 1, "DET": 2, "Vmod": 4, "NUM": 4, "PNrel": 3, "COMP": 1, "PNrefl": 1}, "gloss_tags": {"FOC": 6, "PAST": 6, "REDP": 4, "3SG": 51, "NEG": 3, "3PL": 2, "OBJ": 5, "HAB": 6, "CMPR": 8, "2SG": 2, "DEF": 2, "PROG": 4, "PL": 3, "PURP": 2, "FUT": 1}}
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About Krio (The Language)
Krio is an English variant of the Creole family languages spoken as the de facto national lingua franca in Sierra Loene. Approximately 97% of Sierra Leone's population speaks Krio, either as a native or second language, making it the de facto national language and the most widely spoken language in the country despite English being the official language. While Krio is the mother tongue of a relatively small portion of the population, it functions as a vital lingua franca, enabling communication across the country's diverse ethnic groups and in daily interactions. Read more about the language here
About This Dataset (TypeCraft Krio Corpus)
The Krio Corpus consists of 33 short Krio stories and transcribed narrations with a total of 937 phrases (8299 words). You can access the corpus here on huggingface and from the TypeCraft Portal of Language. In the list of Krio texts you find texts owned by Beatrice Owusua Nyampong and by the TypeCraft project. The latter corpus is a further development of the Nyampong corpus. Some of the annotations of the Nyampong corpus have been rectified. Preserving the resource, we in addition added new layers of annotation reflecting the Kri TMA system in the light of the analysis presented in Beermann 2016 [1].
The objective of our study is to model the Krio TMA system using a written Krio corpus. We have studied the system in terms of the grammatical features that are present in our corpus. For our study of the Krio narrative we have imported these features into the narrative domain which imposes its own set of features. This leads to a new relationship between feature sets which we aim to describe. Our theoretical aim is to present a domain analysis of features in order to model them according to the requirements introduced by the domain. Our practical aim is to use the model to achieve a more realistic description of the Krio TMA system in terms of its features and the use of its exponents. [2]
Krio narratives
Currently, we explore oral narratives with respect to time anchoring and event chains. One of these narratives can be found on the Krio narrative page, as parallel Krio–English text. We also added its audio source which we transcribed, as an mp3 file. If you are interested in the wave file, please contact the TypeCraft project.
Tense, Modality, Aspect
Our Krio corpus has received in-depth morpho-syntactic annotations. In order to describe the Krio TMA features we have made use of the following attributes and values:
| Tense | Modality | Aspect |
|---|---|---|
| Past | Dynamic | Continuous |
| Past Perfect | Epistemic | Inceptive |
| Perfect | Deontic | Completive |
| Future | Conditional | Habitual |
Annotation profiles
Gloss tags and POS tags
These are the gloss and part of speech tags we assigned to the verbal categories:
| Gloss Tag | Description | Pos Tag | Description |
|---|---|---|---|
| FUT | future tense | N | noun |
| PRF | perfect tense | NPname | personal name |
| PAST | past tense | Np | personal name |
| DEF | definitive | PN | pronoun |
| EXCL | exclusive | PNrel | relative pronoun |
| NEG | negation | PNrefl | reflexive pronoun |
| INDEF | indefinitive | PNposs | possessive pronoun |
| FOC | focus | PNdem | dem. pronoun |
| SBJ | subject | V | verb |
| OBJ | object | Vpre | preverb |
| DIR | direction | Vmod | modal verb |
| PL | plural | Vlght | light verb |
| HAB | habitual aspect | V1 | first serial verb |
| CONT | continuous aspect | V2 | second serial verb |
| INCEP | inceptive aspect | V3 | third serial verb |
| DIR | direction | CONJ | conjunction |
| LOC | location | CONJC | connect. conjunction |
| PURP | purpose clause | CONJS | sub. conjunction |
| REDP | reduplication | PUN | punctuation |
| CMPL | complement | DET | determiner |
| POSS | possessive | PRT | particle |
| ADJ | adjective | ||
| PREP | preposition | ||
| COMP | comparative | ||
| COP | copular | ||
| NUM | numeral | ||
| DEM | demonstrative | ||
| ADV | adverb | ||
| ADVplc | placement adverb | ||
| ADVtemp | temporal adverb | ||
| PREPdir | directional preposition | ||
| ORD | ordering | ||
| INTRJCT | interjection | ||
| QUANT | quantifier | ||
| Wh | Question word |
Morphological template
The verbal tense system has a particular ordering that can be expressed as a formula:
past \[0...1] ⊰ MODAL \[0...1] ⊰ TNS-perf \[0...1] ⊰ ASP \[0...2] ROOT ⊱ ASP-compl \[0...1]
Particularities
The perfect tense
The Krio perfect is formed using dɔn which is derived from the Krio verb dɔn ‘finish’. As a tense marker the verb occurs in a preverbal or pre-copular position. In a post verbal position dɔn marks the completive aspect.
The future tense
The Krio future marker is the preverb gò which is derived from the Krio verb go. The Krio future refers to a time after the time in focus.
Modality
Kin marks as a preverb habitual aspect; as a modal verb it expresses dynamic modality (ability), as well as epistemic modality. It also naturally occurs in conditional construction, communicating contingent possibility.
References
Official Website: https://typecraft.org/tc2wiki/Krio_Corpus
[1] Dorothee Beermann (2016) Features and Domains. Presentation at the SLE Conference in Naples, Sep 2016. SLE 2016 Notions of 'features'.
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